51.   However, such divine, diabolic, and worldly antitheses as I have named, viz. philosophy and theosophy, theology and psychology, sexology and sociology, form only the extremes of a picture which, if it is to lay claim to a more comprehensive perspective, must also include a middle-ground position, so to speak, in between each of the aforementioned antitheses.  For such a middle-ground position does of course exist, and more so over the past few centuries than have either of the respective extremes, if we recall the inevitability of a phenomenal divisibility coming in-between alpha-stemming noumenal indivisibility on the one hand and omega-aspiring supernoumenal indivisibility on the other hand.  Consequently such a phenomenal middle-ground is relative to and symptomatic of a kind of compromise, or cross, between what precedes it in the history of the particular spectrum to which it pertains and the discipline that is destined, sooner or later, to succeed it, about which, however, it will be largely if not entirely ignorant.  In the case of the philosophy/theosophy spectrum, which is that which most closely approximates to the Divine, we are alluding to anthroposophy, or a love of man considered in its humanistic context, and such a discipline corresponds to a Christian position in between Creator-stemming philosophy and theosophical aspirations towards the Holy Ghost, with particular reference to idealistic Protestantism.  Not how best to conduct one's life in the light of philosophical wisdom, nor how best to conduct oneself in the light of theosophical idealism, but how best to love one's fellow man in the light of anthroposophical humanism.  'The happiness of the greatest number' follows from an anthroposophical premise ... that the chief concern of life is neither personally practical nor impersonally theoretical, active nor passive, but both active and passive, practical and theoretical, in relation to the interests of humanity generally.  What one might call worldly idealism or, as I have elsewhere termed it, a wavicle atomicity, which corresponds to phenomenal religion.  In the case of the theology/psychology spectrum, however, we are obliged to posit an epistemological middle-ground in between knowledge of God (the Father) and knowledge of the psyche, which takes the form of knowledge of knowledge, or knowledge of how we know what we know - the origin, nature, and limitations of knowledge as such, a discipline that focuses attention on man's knowledge-forming faculty rather than on either theological anterior knowledge in relation to the Father or psychological posterior knowledge in relation to the psyche and such bearing as it may have on the future development of transcendent spirit.  If epistemology fits in between these two extremes, then so, it seems to me, does ontology, or the science of being, and philology, or the science of the structure and development of language, with the latter preceding epistemology and the former succeeding it, pretty much as grand- and petty-bourgeois disciplines flanking a specifically bourgeois discipline on the diabolic spectrum.  Finally, it will be necessary to posit an anthropological middle-ground in between sexology and sociology on the third, or worldly, spectrum, so that the study of man as such is seen as taking a phenomenal position in between the study of his sexual habits on the one hand and (the study) of his social habits on the other, that is to say as a humanistic concern coming in-between reproductive and productive extremes, sex and society.

 

52.   Thus our three spectra should read as follows:-

      

           1.   philosophy    anthroposophy     theosophy

           2.   theology       epistemology       psychology

           3.   sexology       anthropology       sociology

 

with Father - Son - and Holy Ghost implications stretching through divine, diabolic, and worldly distinctions.  Clearly the three major contemporary disciplines are theosophy, psychology, and sociology, since they alone pertain to the omega poles of their respective spectra ... and things can only become more omega orientated as time goes by, doubtless even to the point where, firstly, sociology and, then, psychology will be left behind as both worldly and diabolic biases are eclipsed by the divine bias of a truly supernoumenal indivisibility in Transcendentalism.  At present, however, open-society criteria tend to prevail in the world and, consequently, a seemingly timeless juxtaposition of one discipline with another - philosophy with theosophy, theology with psychology, sexology with sociology - is not uncommon.  Yet, strictly speaking, each of the extremes is mutually exclusive.  Philosophy excludes the possibility of theosophy and vice versa.  One is a philosopher or a theosophist, a theologian or a psychologist, a sexologist or a sociologist, not both at once!  Although appearances of being 'three in one', like Christ, will accrue to the anthroposophical, epistemological, and anthropological middle-grounds, as befitting a worldly phenomenal compromise in-between alpha and omega, proton and electron antitheses.  Where philosophy ends, anthroposophy begins.  And where anthroposophy ends, there begins theosophy.  The same of course applies to the disciplines on each of the other spectra.

 

53.   Correct doing in relation to God ... the Father; correct doing/being in relation to God ... the Son (of Man); correct being in relation to God ... the Holy Ghost: philosophy - anthroposophy - theosophy.  The more doing the less being and, conversely, the more being the less doing.  A theosophist is not only atheistic with regard to the Father; he is indifferent to philosophy.  A stoical or hedonistic theosophist would be as paradoxical or, rather, self-contradictory as a meditating philosopher.

 

54.   Many of the things that pass for philosophy are less philosophical than ontological or epistemological or philological or psychological or even theological.  Genuine philosophy, by which is meant classical philosophy, is concerned rather more with the practical conduct of life than with theories about life as such.  In that respect, Jean-Jacques Rousseau and John Cowper Powys are somewhat closer to the classical ideal than, say, Kant or Schopenhauer.  So, in The Conquest of Happiness, is Bertrand Russell.  Worldly, or phenomenal, philosophy, on the other hand, is far more conceptual than perceptual.

 

55.   In music, the distinction between alpha-noumenal, phenomenal, superphenomenal, and supernoumenal can be recognized on the basis of a percussive absolutism in the first case, an orchestral relativity in the second, an electronic relativity in the third, and synthesizer absolutism in the fourth.  Thus in the case of the alpha noumenal, we are dealing with a reactive indivisibility between a variety of, for the most part, hand-played percussion instruments, the musical equivalent to proton-proton reactions.  With the ensuing phenomenal stage of music, however, percussion is reduced and transmuted, played rather more with drumsticks or some similar artificial means, and it takes on a subordinate role to stringed and wind instruments, as in the classical orchestra, so that an atomic integrity between protons and electrons is the musical result, with correspondingly relativistic implications.  Similar implications accrue to the compromise between percussive and electric instruments - as, for example, guitars, keyboards, etc. - which characterizes superphenomenal music, whether in terms of pop, rock, modern jazz, or any combination of the three; though, as a rule, percussion is rather more persistent on this level of music than on the classical, if slightly less forceful, diversified, and (except in rare instances) obtrusive, serving merely to accompany the lead instruments rather than to rival or dominate them.  Yet if some kind of electron-biased atomicity may be elicited in connection with superphenomenal music, then the ensuing supernoumenal music would suggest an attractive indivisibility symptomatic of free-electron criteria ... in which several synthesizers co-operate in the production of a totally synthesizer-derived sound, as in the cases of Jean-Michel Jarre and Tangerine Dream traditionally.  Such synthesizer indivisibility is the ultimate musical format and, if progress is to come, it can only be in terms of how the synthesizers are played, that is to say with regard to increasing the pitch-biased, and hence idealistic, element at the expense of rhythm, so that even synthesizer-derived percussion 'withers away' in the course of supernoumenal time, as music approximates ever more closely to the pure electron indivisibility of the Omega Absolute.  Such truly divine music will be as far removed from the percussive inception of music in alpha-noumenal rhythms ... as one-piece zipper suits of a PVC construction from ankle-length cotton dresses.  Only with the transcendence of rhythm will music become entirely free.

 

56.   It is not by mere chance that coital sex is rhythmic, that man makes love to the opposite sex on a rhythmical basis.  Such coital rhythms amount to a deference, on the part of men, to the proton-biased alpha-noumenal nature of the vagina.  Like music, sex can only become free, from a male standpoint, once it is released from coital enslavement and elevated above the rhythmic to a masturbatory status in pornographic sublimation, albeit with the long-term aim of transcending the masturbatory element altogether - an aim comparable to synthesizer music or, rather, supermusic that transcends percussive rhythms.  Hence supersex, which is supernoumenal in character, permits of sexual salvation to the extent that the rhythmic element is left behind, or transcended, as 'sex' becomes increasingly mind-biased.  Such supernoumenal sex is to phenomenal sex what the Centre is/will be to the State - the only terms on which the State can 'wither' ... as the Centre expands.  When, however, the State becomes an end-in-itself, as in communist countries, there can be no withering of sex in regard to its rhythmic roots but, rather, a continuation of sex on artificial terms, with particular regard to the use of plastic inflatables and/or vibrators, depending on the individual's gender.  In other words, sex is superphenomenal in the context of the Socialist State, and superphenomenal sex is centred on inflatable/vibrator commitments - an artificial heterosexuality that stands to natural heterosexuality as a proletarian democracy to a bourgeois democracy.  Consequently, the Socialist State, when true to itself, will uphold artificial heterosexuality in preference to natural heterosexuality, employing sperm banks and artificial insemination for propagative purposes.  It will not be particularly disposed to pornographic sexuality, since such sexuality is supernoumenal in character and accordingly pertinent to a more evolved type of society - one commensurate with the Centre and, hence, a People's theocracy, which does not so much grow out of a People's democracy as ... evolve from theocracy-disposed societies that achieve a liberal republican status as its necessary precondition.

 

57.   But the Socialist State will not properly understand the nature and status of pornography (although I use the term with regard to erotic as opposed to sadistic material, and especially within a lawfully teenage context), in consequence of which it is improbable that pornographically-dependent sex will flourish wherever Socialism prevails.  Only in the Centre, and thus with reference to Social Transcendentalism, can proper justice be done to this ultimate mode of sexuality.  However, if the Socialist State is incapable of coming to terms with supernoumenal criteria, whether with regard to sex, music, art, or anything else (and primarily because its naturalistic bias will dispose it to superphenomenal criteria), then there should be no doubt as to the place of inflatable and vibrator sexuality in such a State; for this alone is truly commensurate with the superphenomenal.  On the other hand, homosexuality will be frowned upon and its practitioners penalized within the context in question, since it is symptomatic of sexual decadence within a phenomenal, or democratic, context, having strong socialist implications from a Western, and hence Germanic, point-of-view, which makes it not so much superphenomenal as anti-phenomenal and therefore somewhat more antinatural than supernatural.  Such antinatural sexuality - and all modes and degrees of anally-biased intercourse come under this category - could not be countenanced within a superphenomenal society, such as Communism strives to realize.  For the antinatural is but a degeneration of the natural and accordingly fails to meet the artificial criteria required in and by a superphenomenal context.  Plastic inflatables are no less beyond homosexuality than straight heterosexuality is before it.  Homosexuality is the end of phenomenal civilization, not the beginning of superphenomenal civilization!  And even homosexual pornography, or pornographic material involving male models, would be irrelevant in a superphenomenal society, since a form of sexual Nazism in which materialism is idealized through the medium of photography.  An idealistic decadence is no less unacceptable to a new civilization than decadence in all of its materialistic baseness.  Nazism and Socialism are alike beneath the superphenomenal pale.... Of course, what applies to the superphenomenal applies even more to the supernoumenal, where even inflatable and vibrator sexuality would be to a certain extent taboo, the emphasis being on mature juvenile erotica.

 

58.   Probable antithetical equivalents to be found between (a) erotic paintings and/or drawings on the one hand and pornographic erotica on the other, as regarding alpha and omega idealistic extremes, e.g. ancient Indian or Persian drawings/paintings in relation to latter-day photographic pornography; (b) erotic sculptures or carvings on the one hand and 'sex dolls' or vibrators on the other, as regarding alpha and omega naturalistic extremes, e.g. ancient Greek nude statues in relation to plastic inflatables; (c) cunnilingus in relation to fellatio, as regarding worldly idealistic extremes; (d) lesbianism in relation to homosexuality, as regarding worldly materialistic extremes.  Thus, treating heterosexuality as a worldly and therefore realistic mode of sexuality, one could speak of cunnilingus and fellatio as flanking it above ... in the realms of pre- and post-worldly sexual idealism, but of lesbianism and homosexuality as flanking it beneath ... in the realms of pre- and post-worldly sexual materialism.  Flanking these extremes, however, will be the alpha and omega idealistic extremes cited in (a) above, and the alpha and omega naturalistic extremes cited in (b) above, so that we may speak of erotic drawings, for instance, as preceding cunnilingus and of pornographic erotica as succeeding fellatio on the one hand, but of erotic sculptures as preceding lesbianism and of plastic inflatables as succeeding homosexuality on the other hand.  An atomic breakdown of each mode of sexuality would read as follows: alpha idealistic extreme: proton wavicles; omega idealistic extreme: electron wavicles; alpha naturalistic extreme: proton particles; omega naturalistic extreme: electron particles; pre-worldly idealistic extreme: proton-biased atomic wavicles; post-worldly idealistic extreme: electron-biased atomic wavicles; pre-worldly materialistic extreme: proton-biased atomic particles; post-worldly materialistic extreme: electron-biased atomic particles; worldly realistic middle-ground: atomic balance.

 

59.   Treating cunnilingus and fellatio as antithetical on this pre- and post-worldly basis seems to me the most objectively credible interpretation of these modes of sexual behaviour, which reflect diametrically opposite attitudes - the former an attitude of deference and even obeisance towards the female sex, the latter an attitude of deference towards the male sex, as appropriate to the moral and social standing of each of the sexes during the pre- and post-worldly epochs in question.  By which I mean that until the properly worldly epoch of Western civilization, as pertaining to the 17-19th centuries, men were inferior to women and, accordingly, would have been more disposed to practising sexual deference towards them in the form of cunnilingus, whereas ever since the first decades of the twentieth century women have been losing ground to men and thus becoming less feminine than masculine in their outlook on life, more disposed, in consequence, to practise sexual deference towards men in the form of fellatio, in which the woman is the sexually active partner within a context that places her in a quasi-obeisant position, acknowledging the phallic ascendancy of male-biased post-worldly society.  For whereas women were once the exemplars of everything good and noble, the balance has increasingly tipped, during the past hundred years, towards men, and women now continue to prostrate themselves before men as the exemplars of everything good and noble - in a word, of triumphant male progress!  Yet such a view is of course relative and therefore pertinent to the world, or worldly sexuality, rather than to the divine and diabolic modes of sexuality which exist at a proletarian remove, as it were, from bourgeois modes, including the aforementioned, and which presuppose a free-electron orientation, not merely atomic sexuality with either a proton or an electron bias, depending on the mode or context in question.  Consequently we could speak of cunnilingus as grand-bourgeois idealistic sexuality, in contrast to petty-bourgeois fellatio.  And by a similar token it should be feasible to regard lesbianism in a grand-bourgeois materialistic light, in contrast to petty-bourgeois homosexuality - treating each mode of sexuality on an alpha/omega basis within the worldly framework of fleshy realism, so that, on the one hand, we are able to distinguish between alpha and omega modes of realistic idealism, whilst, on the other hand, we are distinguishing rather more between alpha and omega modes of realistic materialism.

 

60.   But why do I distinguish, in such fashion, between idealism and materialism anyway?  What is it about cunnilingus and fellatio that justifies me in applying the term 'idealism'?  Well, the answer to that question is: because each mode of sexuality requires the use of the head and entails a quasi-absolutist sexual commitment ... either to the vagina or to the penis, rather than - except in the case of dualistic oral sex, which ought to be described as idealistic realism - to both at once.  Thus in the case of cunnilingus, the male applies his mouth and tongue to the female's vagina ... in an idealistic deference towards her sexual femininity, which makes for an alpha-stemming orientation, whereas in the case of fellatio the female applies her mouth and tongue to the male's penis ... in an idealistic deference towards his masculinity, which makes for an omega-oriented sexuality, albeit within the worldly context.  Such idealism is in marked contrast to the sexual materialism of lesbians and homosexuals, since the head is not here at stake and two sexually identical bodies pleasuring each other on a rather more down-to-earth basis are somewhat less idealistic than materialistic (on account of their sexual identity).  For realism is precisely the compromise between male and female, penis and vagina, which constitutes the heterosexual norm as the world's sexual fulcrum, so to speak.  There can be idealistic realism, as in the case of a dualistic oral experience, but never materialistic realism ... except to the extent that sodomy takes place between the sexes.  Straight heterosexuality is realistic on account of this sexual compromise between opposites.  Only on the pre- or post-worldly flanks, as it were, can one speak of realistic materialism - realistic to the extent that two bodies are involved, materialistic to the much greater extent that both of them are sexually identical.  Yet if both materialism and idealism flank realism in its strictly coital context, it should not be forgotten that such pre- and post-worldly manifestations of sexual extremism are also flanked, on both alpha and omega levels, by more extreme manifestations of sexuality, with noumenal and supernoumenal, subphenomenal and superphenomenal implications ... as discussed above.  In point of fact, we have already distinguished between superphenomenal and supernoumenal on the omega plane, with specific reference to plastic inflatables and pornography respectively, and should categorize the former in terms of idealistic naturalism, or supernaturalism, and the latter in terms of idealistic idealism, or superidealism.  Contrast this with the naturalistic idealism of the divine alpha-noumenal and the materialistic naturalism of the diabolic alpha-noumenal, or subphenomenal, and you have a complete picture of sexual evolution, both civilized and natural, from the dawn of civilization to the present day and even into the next and ultimate civilization, which, being transcendental, will place especial emphasis on the superidealistic modes of sexuality in preference to anything natural or, for that matter, antinatural (without, however, unduly encouraging sex of any description).

 

61.   Interestingly, a further distinction could be drawn between the superphenomenal and a crude supernoumenal mode of sexuality.  For there is a sense in which, contrary to what I maintained earlier with regard to the Socialist State effectively being a plastic-inflatable dead-end, extrapolations from Communist purism to a Transcendental Socialist order suggest the possibility of a video alternative to inflatable sex which might be defined as crudely supernoumenal ... insofar as motion is involved with regard to actual participants.  There are other analogies with what I am attempting to express here - for example, the superphenomenal/crude supernoumenal distinctions between, say, light-blue denims and leather pants (in contrast to the smooth supernoumenal status of PVC pants), which suggest a Communist/Transcendental Socialist option.  Doubtless, what applies on the supernaturalistic plane also applies, in a converse kind of way, on the superidealistic plane, where a distinction between Fascism and Social Transcendentalism would be in order, so that the supernoumenal mode of sexuality, which requires erotic pornography, may be regarded as being less pure on the Social Transcendentalist level than on the strictly Fascist level - less pure to the extent of being more actively heterosexual than passively erotic in character, i.e. pornography rather than erotica, though always on a non-sadistic and non-sensational basis.  Of course, there are other applications of video than the purely sexual, and our theorizing has to account for them if a more comprehensive and possibly accurate perspective is to emerge.  One could even distinguish between videos on the basis of a Transcendental Socialist/Social Transcendentalist dichotomy, with those on the former side being linked to television, i.e. projected onto a television screen, but those on the latter side being relatively free-standing in the context of a video screen.  Clearly, if televideo is Transcendental Socialist, then a colour portable of streamlined construction, like a monitor-style TV, can be regarded in a Communist light, given its purist implications.  Similarly if free-standing video is Social Transcendentalist, then colour slides projected onto a screen would be Fascist, and we could regard the video as a 'fall' from Fascist purism to the extent that it entailed pictorial movement, i.e. action, and therefore stood closer to the Transcendental Socialist ideological plane in terms of doing at the expense of being, or doing-being as opposed to being-doing - a distinction, within relative terms, between the Divine and the Diabolic.

 

62.   Taking a wider view of being and doing, we may contend that sleep or, rather, dreaming signifies doing-being on the alpha level of subconscious self-indulgence, whether for good or bad, with regard to pleasant dreams or nightmares, whereas consciously-determined activity signifies being-doing, whether for good or ill, with regard to life or death, sex or war.  Sublimated actions, or those which proceed instinctively from the body, are the closest to pure doing, since they lack conscious determination and accordingly may be described as worldly, in the strict bodily sense of that term.  Instinctive sexual actions come within this category, as do involuntary movements, scratchings, jerks, etc.  But all of this is natural or, at any rate, has reference to natural behaviour, which is why I used the word 'alpha' a moment ago, in order to distinguish it from those artificial or supernatural modes of behaviour that would be better defined in terms of 'omega', whether on divine, diabolic, or worldly levels - in other words, with regard to artificially-motivated doing-being, such as watching television, video, or, more inherently, experiencing LSD visions; artificially-motivated being-doing, such as dancing (particularly within a disco context), playing a musical instrument, or competing in some engrossing sports context, like motorcycle racing; and, finally, artificially-motivated doing, whether in a sports or a dance or some other context, where what happens at the time is more automatic than consciously determined.  Such distinctions hold true, then, at both ends of the evolutionary spectra, and while supernatural doing-being and being-doing are preferable, from an evolutionary standpoint, to their natural counterparts (the same should be said of automatically-motivated doing in relation to instinctively-motivated doing), we must not forget that the goal of human striving is pure superconscious being, and that such being is as much above artificially-motivated doing-being as the unconscious being of pure unconsciousness is beneath the subconsciously-motivated doing-being of dreams.

 

63.   Just as we spoke of being or doing-being on alpha and omega levels, with regard to natural and supernatural distinctions, so we can speak of natural truth on the alpha divine level and of supernatural truth on the omega divine level or, to be more precise, of a continuum of truths stretching from subnatural alpha beginnings to a supernatural omega end via a natural worldly compromise.  Thus we have truth in relation to the Father, the Son, and the Holy Ghost, or protons, atoms, and electrons, with centrifugal/centripetal implications.  But I shall simplify matters by speaking of natural-to-supernatural, including within the scope of the former term subnatural truth.  Hence truth in relation to nature and the Cosmos on the one hand, and truth in relation to man's aspirations towards the Holy Ghost on the other.  Outer truth and inner truth, centrifugal truth and centripetal truth, natural religion and supernatural religion.  Similarly, we can speak of two opposite kinds of beauty, viz. natural beauty (including the cosmic subnatural variety) and supernatural, or artificial, beauty - the former outer and centrifugal, the latter inner and centripetal; natural aesthetics and supernatural aesthetics.  Doubtless race horses come within the former category and streamlined motorbikes within the latter.  Or beautiful women on the one hand and plastic inflatables on the other hand.  Or perhaps even natural flowers in relation to artificial flowers - for example, plastic roses?  Indeed, the more disposed a person is to artificial beauty the less he will be disposed to its natural counterpart.... Now what applies to beauty applies just as much to truth, that is to say, to supernatural truth in relation to natural truth. 'The more a man cultivates the arts, the less he fornicates', wrote Baudelaire in regard to beauty, and the more mindful a man is of inner truth in relation to the Holy Ghost, the less he will care for outer truth in relation to either the Cosmos or nature.

 

64.   But if truth and beauty are the divine and diabolic alternatives with which life presents us on very antithetical terms, then strength and goodness are their worldly counterparts, and we can just as readily distinguish between natural strength and artificial, or mechanical, strength ... as between natural goodness and artificial goodness, reserving for ourselves the right to a specific bias either way.  Doubtless natural strength applies to truncheons, fists, feet, and hands used in an aggressive way, while bullets, bombs, missiles, and torpedoes are all manifestations of artificial strength when launched from their mechanical platforms.  So are tractors when used to clear away or lift something that would have required three or four times as many horses or even ten times as many men all exerting their muscles at once.  Strength is the power of force exerted against something else and, although it is of the world, it has a diabolic bias, in contrast to goodness which, while being worldly in character, smacks of the Divine, whether in terms of the natural or the artificial, with reference, say, to fruit on the one hand and to flavoured yoghurts on the other, or to water as opposed to cola, or potatoes as opposed to chips.  The Good is always useful, particularly to human wellbeing, and doing well to others is only intelligible within the framework of what is good for them.  If strength is fundamentally autocratic, then goodness is essentially democratic.  Apples are good so long as one needs to eat and even after one has eaten, though rotten apples are bad.  The absence of all apples, or of any food, is also bad, especially if one is starving to death in consequence.  Yet it isn't bad in the same concrete way as a rotten apple, but in an abstract way, which is rather less evil than unfortunate.

 

65.   Similarly, the absence of truth isn't necessarily falsity, though falsity can exist alongside truth and even be taken for truth until it is 'seen through'.  Falsity is, rather, the negation of truth, just as ugliness is the negation of beauty, weakness the negation of strength, and evil the negation of good.  Whatever conduces towards happiness is true, whatever conduces towards love is beautiful, whatever conduces towards pride is strong, and whatever conduces towards pleasure is good.  Conversely, whatever results in grief is false, whatever results in hate is ugly, whatever results in humiliation is weak, and whatever results in pain is evil.  And this whether we are considering the alpha or omega poles of any given experience-spectrum, the natural or the supernatural.  There is natural truth and supernatural truth, natural happiness and supernatural happiness.  Pleasant dreams are an example of the former, pleasant trips an instance of the latter.  Conversely, there is natural falsity and supernatural falsity, natural sadness and supernatural sadness.  Unpleasant dreams are an example of the former, unpleasant trips an instance of the latter.  Likewise, there is natural beauty and supernatural beauty, natural love and supernatural love.  Good-looking women are an example of the former, well-made 'sex dolls' an instance of the latter.  Conversely, there is natural ugliness and supernatural ugliness, natural hate and supernatural hate.  Bad-looking women are an example of the former, badly-made 'sex dolls' an instance of the latter.  Similarly, we may speak of natural goodness and supernatural goodness, natural pleasure and supernatural pleasure, with natural food an example of the former and synthetic food an instance of the latter.  Conversely, we may speak of natural evil and supernatural evil, natural pain and supernatural pain, with rotten or mouldy food an example of the former but rotten or poisonous synthetic food an instance of the latter.  Finally, we may speak of natural strength and supernatural strength, natural pride and supernatural pride, with athletic ability an example of the former and Grand-Prix ability an instance of the latter.  Conversely, we can speak of natural weakness and supernatural weakness, natural humiliation and supernatural humiliation, with athletic inability an example of the former and Grand-Prix inability, whether for personal or mechanical reasons, an instance of the latter.  Examples could be multiplied, but each category is to a large extent independent of the others and should only be evaluated in relation to itself.

 

66.   Speaking of any given spectrum in terms of another is both morally wrong and patently absurd.  A person isn't necessarily weak because he lacks the appearance of strength, since he may well be primarily good or beautiful or true and, accordingly, entitled to evaluation on one or other of these alternative terms, with the possibility of an alternative negative evaluation if appropriate.  Also we must bear in mind the nature of the quality - or absence thereof - we select in regard to any given person or thing, since there is an antithetical distinction between the natural and the supernatural and/or artificial, and what is entitled to evaluation in terms of the one should never be evaluated according to the other!  Of course, no man is entirely any one thing.  All men are a combination, in different degrees, of a variety of qualities and quantities.  Yet this need not prevent us from ascribing a leading or principal characteristic to any given person, since no man is everything in equal degrees either.  Some men are predominantly divine and, hence, truthful or false; some men are predominantly diabolic and, hence, beautiful or ugly; some men are predominantly worldly in an autocratic way and, hence, strong or weak; some men are predominantly worldly in a democratic way and, hence, good or evil, with all due gradations of quality in accompaniment.  Thus sadness with the false and happiness with the true; hate with the ugly and love with the beautiful; humiliation with the weak and pride with the strong; and, finally, pain with the evil and pleasure with the good.  Basically, men are divisible along these essentially tripartite lines, with divine, diabolic, and worldly implications.  It is only in a democracy that this fact can be lost sight of, the more so in proportion as worldly, and hence bodily, criteria obtain.  For there can be no doubt that societies differ from one another in evolutionary terms, and the ideal of one society may differ considerably from that of another, especially when the societies in question are not only diametrically antithetical in terms of, say, to what pole of a given spectrum they may pertain but pertain, moreover, to different spectra, with the possibility - certainly in the case of a divine/worldly distinction - of no real cultural or social contiguity whatsoever.

 

67.   Thus whilst a materialistic society will make strength its principal ideal, beauty will be the principal ideal of naturalistic societies, goodness the principal ideal of realistic societies, and truth the principal ideal of idealistic societies.  There may also be periods in any given society when not strength but weakness will be the prevailing norm, not beauty but ugliness, not goodness but evil, not truth but falsity, irrespective of whether or not such negative quantities and their respective qualitative attributes are elevated to the status of an ideal.  Certainly there is ample evidence to show that the negative attribute tends to precede the positive one in any given type of society, so that before truth can get an airing, even in relatively rudimentary terms, there must first be falsity; for falsity is ever the alpha roots of the Divine from which the flower of truth must eventually spring.  One might even say that falsity is a precondition of truth, since without it there can be no revolt in favour of truth.  Without paganism there would have been no Christianity, without the Creator no Christ.  And what applies to the alpha-stemming half of the divine spectrum applies just as much to its omega-aspiring half; for no less than natural falsity is superseded by natural truth ... must supernatural falsity, or Fascism, be superseded by supernatural truth, or Social Transcendentalism.  Fascism is as much a precondition of theocratic Centrism as paganism ... of Christianity, particularly in its Catholic manifestation.  Truth, whether natural or supernatural, is not possible without reference to a falsity against which it is in revolt.  You cannot conjure truth out of thin air.  Falsity is the ground of truth.  Similarly, ugliness is the ground and precondition of beauty.  Beauty, whether natural or artificial, cannot materialize where there has not first been ugliness.  You do not start from beauty and work down to ugliness, since evolution proceeds forwards, and as much within the diabolic spectrum as within the divine spectrum or, for that matter, each of the worldly spectra.  Beauty is perfect form, which is perfect appearance, and should be regarded in terms of the maturation of the Diabolic rather than as a refutation of or antithesis to it.  Thus ugliness and beauty are both diabolic, the only difference being that whereas ugliness is the root, or primitive, manifestation of the Diabolic, beauty is its flowering into full maturity, a more evolved manifestation of the Diabolic which stands to the original manifestation as the blossom of a flower to its roots, just as Christ stands to the Creator as Son to Father, natural divinity to subnatural divinity - the one true and the other false.  Doubtless, the same may be held of artificial beauty in relation to artificial ugliness, a modern skyscraper city, say, in relation to the slum- or ghetto-type city that may have preceded it - assuming the new-style city was not built from scratch (though obviously in relation to other cities, both contemporary and past).

 

68.   Imperfect form precedes perfect form no less on the artificial plane than on the natural one, which stands to it as alpha to omega, even though they may overlap and co-exist, which is usually the case within contemporary open societies where, more often than not, the natural takes precedence over the supernatural, as though in deference to a traditional hierarchical pattern.  Obviously my chief intellectual interest is with the latter, or artificial, modes of ugliness/beauty, and I wager that, ideologically considered, Communism and Western Socialism stand to Transcendental Socialism as Fascism to Social Transcendentalism, which is to say, as ugly preconditions of a more beautiful, and hence ideologically mature, extrapolation.  For it has to be admitted that Transcendental Socialism is more concerned with beauty than truth, even when it boasts of connections with the latter, and that such beauty testifies to a revolt against Western ugliness.  The artificial beauty of the Moscow metro is ample testimony to such a revolt, and points to a centripetal or internal distinction of the artificial from the centrifugal and external nature of natural beauty.  For it must be said that the centripetal is no less a characteristic of artificial beauty, or for that matter its ugly counterpart, than the centrifugal is a characteristic of natural beauty and ugliness.  Such a dichotomy can be found in each of the spectra under discussion, and is significant of the fundamental distinction between protons and electrons.  For just as there are more protons in the alpha than in the omega of things, so, conversely, there are more electrons in the omega than in the alpha - a fact which determines the antithetical characteristics under consideration.

 

69.   Alpha-stemming diabolic evolution can be regarded as a struggle from the formless to the formful, as from the sun to the most beautiful men, which entails a progression from protons to electrons, albeit with reference to a particle as opposed to a wavicle bias ... contrary to what appertains to the Divine.  And yet, if we are talking, in effect, of two different levels of the Diabolic, viz. ugly and beautiful, with qualitative implications of hate and love, we are also talking of two different types of the Diabolic, with Satanic and Antichristic implications respectively.  For if natural ugliness is characterized by a particle-biased formlessness with regard to protons, then the particle-biased form which characterizes the Beautiful has regard to electrons, and therefore to a more atomically-evolved manifestation of the Diabolic.  Just as Christ stands to the Creator in the manner of natural truth to natural falsity, or wavicle-biased electrons to wavicle-biased protons, so natural beauty stands to natural ugliness in the manner of Antichrist to Satan.  But if this is true of the alpha-stemming part of each spectrum, it is no less true of its omega-aspiring part, since, as we have noted, artificial ugliness tends to precede artificial beauty, and artificial falsity to precede artificial truth.

 

70.   Thus we have two types of the Diabolic, or Superdiabolic, on the artificial plane no less than on the natural one, together with two types of the Divine, which may be characterized in terms of the Supersatanic and the Super-antichristic on the one hand, and the Superfatheristic and the Superchristic on the other, with proton and electron distinctions - protons tending to predominate on the planes of falsity and ugliness, electrons on the planes of truth and beauty, though always with the aforementioned wavicle and particle distinctions ... as applying to the Divine and to the Diabolic respectively.  For whereas a wavicle bias makes for essence, a particle bias makes for appearance, whether in terms of ugliness or beauty.  Hence proton-wavicle artificial or supernatural falsity and proton-particle artificial or supernatural ugliness on the one hand, but electron-wavicle artificial truth and electron-particle artificial beauty on the other hand.  Alternatively, one could speak of superfalsity and supertruth with regard to the omega part of the divine spectrum, and of super-ugliness and superbeauty with regard to the omega part of the diabolic spectrum.  These would contrast to both natural falsity and truth in the one case, and to natural ugliness and beauty in the other - as relative to the alpha part of each spectrum.

 

71.   Thus there is a progression from the Father to Christ with regard to the natural part of the divine spectrum, and from the Superfather to Superchrist with regard to its artificial, or supernatural, part.  Such alternatives are of course more characteristic of the head than of the body, and oblige us to posit analogies with mind and brain on a tripartite basis, as between subconscious, conscious, and superconscious in the one case, with old brain, mid-brain, and new brain in the other, the subconscious correlative of the Father, the conscious correlative of Christ, and the superconscious correlative of Superchrist; although a correlation between the lower part of the superconscious and the Superfather also has to be considered, which accords with the superfalse and therefore with an artificial, external precondition of the supertrue ... in pure superconsciousness.  Doubtless the Jungian distinction between the personal unconscious and collective unconscious is correlative of the Father and the Superfather respectively, while leaving Christ and Superchrist to the conscious and superconscious.  With regard to the brain, however, we shall posit a correlation between the old brain and Satan, the mid-brain and Antichrist, the lower part of the new brain and Supersatan, and the upper part of the new brain and Super-antichrist, though such correlations are not of course to be taken literally but merely regarded as an approximate guide to the true nature of both mind and brain in their tripartite entirety.  Certainly, analogies with political or religious figures could be inferred, and few people would doubt an argument to the effect that Hitler more accords with the superfalse collective unconscious than with the supertrue superconscious, whereas if Marx is as credible a candidate as any for the role of Supersatan in relation to socialist super-ugliness, then no better candidate than Lenin could be found to fill the role of the Super-antichrist in relation to communist or, rather, Soviet superbeauty.  I shall say nothing, however, about the best candidate for the Superchristic role in relation to supertruth!  For as surely as the Diabolic proceeds from the lower new-brain to the higher new-brain, so the Divine proceeds from the lower superconscious to the higher superconscious.  Indeed, we should really be speaking of superdiabolic and superdivine in connection with the omega pole of each spectrum, since that is what, in effect, the roles of the Superfather and Superchrist on the one hand and of Supersatan and the Super-antichrist on the other hand actually amount to, in contrast with the alpha-stemming equivalents which precede them.

 

72.   Certainly this distinction we have drawn between one type of divinity and another, as also between one type of diabolism and another, could be further defined in terms of negative and positive, with the Father and Superfather corresponding to the negative Divine on natural and supernatural levels, but Christ and Superchrist corresponding to the positive Divine on natural and supernatural levels.  Just so, Satan and Supersatan would correspond to the negative Diabolic on natural and supernatural levels, with the Antichrist and the Super-antichrist corresponding to the positive Diabolic on these same levels, which are equivalent and yet antithetical in evolutionary terms.  Thus the negative divine and diabolic levels would correspond to proton wavicles and particles respectively, while the positive divine and diabolic levels would likewise correspond to electron wavicles and particles.  As already noted, the false is not diabolic and the true alone divine; it is simply a lower, i.e. negative, mode of the Divine.  And, by a similar if converse token, beauty is not divine because ugliness is diabolic; it is simply a higher, i.e. positive, mode of the Diabolic.  Hence Baudelaire, no less than Milton, was almost right to conceive of Satan as the most perfect manly beauty.  For beauty does indeed connote with the Diabolic.  Where he went wrong was in considering Satan beautiful, since that, as we have seen, applies to the Antichrist, who stands to Satan as Christ to the Creator.  Satan, alas, would be consummate ugliness!

 

73.   However that may be, the distinctions we have drawn between falsity and truth, ugliness and beauty, etc., appertain to the head, both psychologically and physiologically, more than to the body, which, not altogether surprisingly, has a different order of distinctions which are less divine or diabolic than worldly.  I have already noted the body's basic distinctions in terms of weakness and strength on the one hand and evil and goodness on the other, with the former options appertaining to what may be called an autocratic spectrum, and the latter options appertaining to a democratic one, whether with regard to the natural or to the artificial, that is, whether on alpha-stemming or omega-aspiring terms.  Sticking to our physical analogue, it will come as no surprise to most people that broken bones are symbolic of weakness, whereas muscles, particularly when developed beyond the normal scale, serve to symbolize strength.  In the first case, humiliation; in the second case, pride.  Similarly, spilt blood all-too-readily connotes with evil and, hence, pain, whereas sensual gratification, particularly when of the flesh, connotes with goodness and, hence, pleasure.  Taking our analogies a step further, one could argue that bones and muscles connote with autocratic weakness and strength respectively, while blood and flesh connote, by contrast, with democratic evil and good.  Certainly we have adequate reason to equate broken bones with weakness and spilt blood with evil, since in both cases violence is usually responsible, and violence is the product of ugliness and thus of hate.  The body isn't usually the motive of its own actions, neither on the negative planes of weakness and evil nor on the positive planes of strength and goodness, which, likewise, may require some motive from 'On High', so to speak, such as beauty and love if, for example, the gratification of the flesh is to acquire diabolic sanction.  The more democratic the society, however, the less importance such a motive will be and the more purely carnal the bodily satisfactions.  Mindless self-assertion and mindless self-indulgence become equally indicative of worldly purism.

 

74.   However, even in the world there are diabolic and divine leanings, with the particle-biased atomic spectrum of weakness and strength, negative and positive autocratic worldliness, leaning towards the former and, by contrast, the wavicle-biased atomic spectrum of evil and good, negative and positive democratic worldliness, leaning towards the latter.  In other words, each spectrum has a bias towards either the Diabolic or the Divine within the context of its own worldly integrity.  Consequently the weakness/strength spectrum is the worldly parallel to the ugliness/beauty spectrum above, whereas the evil/goodness spectrum is the worldly parallel to the falsity/truth spectrum above, the former diabolic and the latter divine.  Now just as we distinguished between negative and positive in regard to the atomicity of each of the 'head' spectra, so the negative worldly attribute within each of the 'bodily' spectra has a proton bias, the positive worldly attribute, by contrast, an electron bias.  Thus proton-biased weakness and evil, electron-biased strength and goodness.  Particles and wavicles within an atomic cohesion.

 

75.   Speaking more generally of each of the spectra, whether 'head' or 'bodily', we have to satisfy ourselves as to whether the qualitative attribute precedes and is a precondition of the quantitative attribute, or vice versa.  In other words, does sadness precede falsity or is falsity a precondition of sadness?  Or, to take the negative diabolic equivalent of falsity, does hate precede ugliness or is ugliness a precondition of hate?  Similarly, within the positive side of each spectrum, does joy precede truth or is truth a precondition of joy?  And does love precede beauty or is beauty a precondition of love?  Obviously a commonsensical, merely physical answer to these questions will assert that the quantitative precedes and is therefore a precondition of the qualitative, viz. falsity a precondition of sadness, truth a precondition of joy, and so on.  But while this would be the most apparent answer, the essential, or metaphysical, answer is to the contrary; namely that sadness precedes and is the necessary precondition of falsity, just as joy precedes and is the necessary precondition of truth.  Likewise, within the diabolic spectrum, hate is the precondition of ugliness, love the precondition of beauty.  And, taking the worldly spectra to complete the picture, it will transpire that humiliation is the precondition of weakness, pride the precondition of strength; pain the precondition of evil, pleasure the precondition of good.  For it must be admitted that the noumenal precedes the phenomenal, and what is qualitative is inherently noumenal, in contrast to the quantitative, and therefore phenomenal, attribute that stems from it.  Contrary to superficial appearances, hate precedes ugliness, not vice versa, and, conversely, no woman is more beautiful than when she is loved.  Indeed, love is what renders her beautiful or, if that sounds too sweeping, let us rather say that without love there is no essential beauty but merely an apparent, or superficial, beauty such that merely pertains to the physical.  With love, her beauty becomes metaphysical and accordingly acquires soul.

 

76.   Thus we concur with Schopenhauer in positing a noumenal precondition of phenomenal quantities, although such a qualitative precondition extends beyond the negative attributes to the positive ones as well, which are not so much Cosmos-derived as ... nature-derived, and therefore more worldly, since appertaining to the electron side of the atom, whether on wavicle or particle, divine or diabolic terms.  Unlike hate, love cannot be derived in any degree from a cosmic noumenal source, for instance the particle-biased proton-proton reactions of the sun, since it requires an electron-particle bias, and such a bias will not be found, as a rule, on the subatomic plane but only within a worldly and, in particular, organic context, with especial reference to man.  Even animals would seem incapable of love as we understand it, since of a psychic constitution which is too rudimentary and, hence, biased towards protons for all but the most primitive expressions of love, as for example in loyalty and trust, to materialize.  Yet, in man, love can be so intense as to completely transform his world-view, and this manifestation of the Diabolic must be subsumed under the general rubric of Antichristic emotionalism, in contrast to the satanic emotionalism of hate, which may be said to derive from a pre-worldly and therefore genuinely noumenal source.  Of course, what applies to hate and love will apply to each of the other pairs of attributes as well, the negative preceding the positive and the qualitative the quantitative, so that we may trace the original negative experience to one of three noumenal roots, viz. divine, diabolic, or planetary, while reserving for the positive experience a comparatively worldly noumenal extrapolation, as in the case of joy as a precondition of truth.  As the reader may have surmised, falsity is everywhere the root divine condition, though, before falsity can arise in the phenomenal, there must first of all be sadness, or something analogous, in the noumenal, which is to say, in the central star of the Galaxy, for which a wavicle proton-proton reaction is the most apposite definition, as befitting the Creator.  Thus falsity is the expression of sadness no less than truth the expression of joy.  Truth cannot be achieved on the basis of sadness, and neither will falsity arise from joy.

 

77.   Yet if the qualitative precedes the quantitative on the alpha-stemming levels of the divine, diabolic, and worldly spectra, so that we have a noumenal precondition of a phenomenal outcome, it is completely the converse where the omega-aspiring levels of these same spectra are concerned!  For, as I have elsewhere argued, the superphenomenal is a precondition of the supernoumenal, and consequently before there can be any qualitative attribute of a given negative/positive polarity, there must firstly be a quantitative attribute that precedes it.  Thus before there can be supersadness, a superfalsity such as Fascism must arise, and, likewise, before superjoy can become a reality, there must firstly be supertruth.  In each case, whether of the negative or positive Divine, Superfather or Superchrist, the quantitative is a precondition of the qualitative.  And what applies to the divine spectrum is just as applicable to the diabolic one, where, taking the negative pole first, super-ugliness will precede superhate and be no less its precondition than superbeauty in relation to superlove - the positive diabolic pole on both quantitative and qualitative terms.  An example of super-ugliness would be heavy rhythmic rock music, whereas light, pitch-biased modern jazz will serve as an example of superbeauty.  Thus if superhate, or hate which springs from and is inspired by artificial ugliness, accords with the qualitative attribute of the negative Superdiabolic, in which a proton-particle bias will preponderate, then superlove, or love inspired by artificial beauty, accords with the qualitative attribute of the positive Superdiabolic, in which an electron-particle bias will be preponderant.  Both of which contrast with the wavicle bias, whether on proton or electron terms, of the negative and positive Superdivine - in other words with supersadness and superjoy, as appertaining to the superfalse and to the supertrue respectively.  Generally speaking, it will be found that whereas the Divine is optical the Diabolic is aural, and that purer feelings accrue to the former than to the latter.  But more about that later!  Here I wish to stress the superphenomenal precondition of supernoumenal experience, and this applies as much to the 'bodily' spectra within an omega-aspiring context as to the 'head' spectra, whether mind or brain, divine or diabolic (or, as I should say, superconscious or new brain/superdivine or superdiabolic).

 

78.   Thus superweakness will be a precondition of superhumiliation, or humiliation attendant upon artificial weakness, i.e. a mechanical breakdown or technical malfunctioning in some artificial context on which one is dependent, while superstrength will be the precondition of superpride, or pride attendant upon the powerful and efficient functioning of some machine or mechanical apparatus with which one is associated - a racing car, say, or a high-speed powerboat.  Clearly, there will be quite a difference of feeling between someone whose racing car malfunctions early-on in a race and the driver whose machine is performing at peak levels, leading him to eventual victory over his remaining rivals.  In the first instance, superhumiliation attendant upon superweakness; in the second instance, superpride attendant upon superstrength.  A proton-biased particle atomicity in the one case, an electron-biased particle atomicity in the other.  Negative and positive modes of superworldliness respectively.

 

79.   Similarly, in turning from the superautocratic to the superdemocratic, we shall find that superevil is a precondition of superpain, or pain attendant upon the reception of artificial evil, whether through violence or electric shock or some accident involving mechanical or automotive means, while supergood is a precondition of superpleasure, or pleasure attendant upon the use of some artificial good, whether in the realms of food, drink, sex, drugs, or whatever.  Thus superpain attendant upon superevil, for instance a bullet wound, and superpleasure attendant upon supergoodness, for instance a (drink of) cola.  In the one case, a proton-biased wavicle atomicity; in the other case, an electron-biased wavicle atomicity.  Negative and positive modes of superworldliness within superdemocratic terms.  Thus here, no less than elsewhere in the other spectra, the superphenomenal is effectively a precondition of the supernoumenal.

 

80.   My philosophy can accordingly be regarded as the antithetical equivalent of Schopenhauer's, since he is concerned with the alpha, where noumenon precedes phenomenon, whereas I am primarily concerned with the omega, where superphenomenon precedes supernoumenon.  Before one can be 'turned on' at any given supernoumenal level, one must firstly be 'wired up', 'plugged in', 'geared up', etc., to the relevant superphenomenal precondition.  A new world is thereby established which is the converse of the old one.  And, increasingly, the more this new and artificial world takes hold of the 'turned-on' individual, the less will the old and natural world have any meaning for him.  Beyond a certain point, one has no use for the noumenal or phenomenal in the alpha-stemming contexts propounded by Schopenhauer.  One denies them.  For the Father is irrelevant to anyone set upon attaining to the Holy Ghost.  He must be atheist with regard to the former before he can become truly theist or, rather, deist with regard to the latter.  A true re-evaluation or, rather, 'transvaluation of all values' is required here, and this presupposes the adoption of the superphenomenal as a means to the supernoumenal.  Such is the real implication of being 'born again'.

 

81.   We have agreed, therefore, that the negative precedes the positive, whether in terms of the Divine, the Diabolic, or the world.  The further back in alpha-stemming time we go (at least in imagination), the more will falsity predominate over truth, ugliness over beauty, weakness over strength, and evil over good ... though not to the same extent everywhere or in every early pagan society.  Some societies, which may be accorded a divine bias, will have more falsity than ugliness; other early societies, the converse of divine, will have more ugliness than falsity; and yet others, which we may regard as predominantly worldly, will have more weakness than ugliness or more evil than falsity, as the case may be.  In other words, identical criteria cannot be applied right across the global board irrespective of racial factors, no more than all men can be judged according to criteria only applicable to one class or type of man - say, worldly and, hence, bodily criteria, as in a democratic society.  For the world - and here I use the term in its most general sense - is a much more complex place than some people(s) would have us believe, and while divine, diabolic, and worldly factors will be found in virtually all societies, they will not be found to the same degree, neither on a caste nor a racial basis.  Early Irish society was no less divine because falsity generally prevailed than when truth subsequently emerged victorious in the guise of Catholic Christianity.  It was simply divine in a negative way.  And, doubtless, early English society, while having a divine dimension, was if not more diabolical in a negative way, as relative to a predominating ugliness, then almost certainly more worldly in terms, for example, of weakness or, to a lesser extent, evil.  Therefore we cannot categorically argue that ugliness predominated over beauty in every early society, since that would be to judge them all according to only diabolic criteria, but should rather maintain that while some societies were dominated by ugliness, others, though still subject to a degree of ugliness, were dominated by falsity or weakness or evil, depending on the type of society in question.  Now since, paradoxically, the Divine takes precedence over both the Diabolic and the world, a predominantly false society would have been morally superior to each of the other types, whether ugly, weak, or evil.  Similarly, a predominantly ugly society, whilst inferior to a false one, would have been morally superior to both predominantly weak and evil societies.  For the Diabolic takes precedence over the world, since aligned with the head as opposed to the body, if, in relation to the Divine, as brain rather than mind.  Thus in Europe early Slavic society would have to be rated above early Germanic society, though below early Celtic society.

 

82.   However that may be, it is perhaps one of life's supreme ironies that the society or caste which is most false or ugly or weak in an early phase of its existence is the one destined to become most true or beautiful or strong at a subsequent phase of it, when the positive pole has come to the fore at the expense of the negative one and electron-biased norms accordingly preponderate.  Provided the racial structure of any given type of society remains relatively unchanged, then positive counterbalances to the earlier negative preconditions will duly emerge ... to usher in a better age for the peoples concerned.  A predominantly false society will thus become a predominantly true, or Catholic, one.  A predominantly ugly society will become a predominantly beautiful, or Orthodox, one.  And, finally, a predominantly weak society will acquire new strength and emerge in a Protestant guise, just as a predominantly evil society will cast of its painful constraints and become good - in a word, democratic and equalitarian, serving the happiness of the greatest number.  Such swings from one extreme to another are shared by all societies, and we may characterize the negative pole and approximations to it in terms of devolution, in contrast to the evolutionary nature of progress towards and approximations to the positive pole.  Devolution from the alpha, evolution towards the omega.  This in both natural, i.e. noumenal/phenomenal, and supernatural, i.e. superphenomenal/supernoumenal, societies ... whether divine, diabolic, or worldly.  And in all three cases, at whichever pole of their respective spectra, we have devolution from protons, evolution towards electrons.  Devolution from falsity, evolution towards truth; devolution from ugliness, evolution towards beauty ... and so on, with the same of course applying to the super-manifestations of each quantity and its qualitative attribute - as, for example, in the case of superhate and superlove, which are conditional upon the prior existence of super-ugliness and superbeauty respectively.  Thus there is devolution from super-ugliness and evolution towards superbeauty, each of which pertains to the artificial part, so to speak, of the diabolic spectrum, with Supersatanic and Super-antichristic implications.  Generally speaking, devolution at this level is commensurate with the superphenomenal, whereas evolution at such a level is commensurate with the supernoumenal.

 

83.   Likewise, in relation to the naturalistic part of each spectrum, we can speak of devolution from the noumenal and of evolution towards the phenomenal, with mainly proton and electron implications ... such as find a moral analogue in the distinction between centrifugal and centripetal.  But if progress towards the centripetal is evolutionary, it is only so on a rather limited, centrifugal-dominated basis within the noumenal-to-phenomenal part of any given spectrum, where the proton element preponderates overall, and moral progress is accordingly subordinate to the root centrifugal element and has its existence within the umbrella, so to speak, of that element, as where trousers or breeches are worn under or in conjunction with jackets and coats, creating a paradoxically amoral impression.  It is only with the artificial part of each spectrum that the centripetal element can break increasingly free of the centrifugal element and thereby achieve supernoumenal salvation.  For here it is not the centripetal which exists in the centrifugal but, on the contrary, the latter which exists in the former, since the electron element is preponderant overall.  Hence not coats or jackets over trousers or breeches, but trousers or, rather, jeans and pants over T-shirt and vest, which are the last refuge, so to speak, of the centrifugal within an omega-aspiring context.  A transvaluation beyond the phenomenon has taken place, and therefore the centripetal element has become truly ascendant and capable of encroaching ever further upon what remains of the centrifugal, until, with supernoumenal salvation, nothing demonstrably centrifugal remains, since one-piece zipper suits have eclipsed pants/vest relativity, the pants having paved the way, as it were, for the suits in question, which are not so much pants and vest in one as expanded pants ... symptomatic of a centripetal absolutism.

 

84.   Yet if there is devolution from dresses to skirts, and evolution from pants to one-piece zipper suits, there is also co-existence within the phenomenal and superphenomenal contexts of skirts and trousers, as relative to a worldly compromise in atomic cohesion.  There is a second femininity within the alpha-stemming context of the artificial part of each spectrum, and this is the femininity of skirts made from synthetic materials like PVC and co-existing with pants of an equally synthetic construction.  For one cannot limit skirts to the phenomenal when they are made from synthetics, and therefore it follows that such skirts encroach upon the superphenomenal as a devolution from phenomenal skirts, or those made from naturalistic materials like cotton and silk, and are accordingly of shorter length, i.e. mini.  Devolution presupposes a reduction of scale, particularly in terms of length ... which connotes with sexual status, or the social standing of the feminine element in life at any given point in time, and short skirts are certainly devolved in relation to long or medium-length ones.  Therefore just as devolution of the dress, that inherently noumenal parallel, proceeds from full-length to mini via intermediate lengths, so devolution of the skirt, that inherently phenomenal parallel, proceeds from full-length to mini via intermediate lengths, with its optimum devolution occurring within the superphenomenal context of PVC minis - at any rate, with regard to length; though the shift from natural to synthetic materials is, of course, rather more evolutionary than devolutionary in character, and may be regarded as the evolutionary ingredient par excellence within a superphenomenal context - a context, however, where jeans and pants will always predominate, since a masculine bias is more characteristic of the superphenomenal than of the phenomenal.  Indeed, so much is this so ... that the more positive and progressive it becomes, the closer it will draw to the centripetal indivisibility of the supernoumenal, as, for example, with regard to one-piece zipper suits of a synthetic construction.  Accordingly, it is my belief that while skirts of a synthetic and devolved order are permissible within the negative pole of the superphenomenal (the quantitative pole, which may be described in terms of super-ugliness), dresses would be quite anomalous there, even when made from synthetic materials and of a highly devolved, i.e. mini-length, order.  For dresses and skirts are not identical or interchangeable but pertain to different civilizations, one might almost say to different ages and classes, and while the dress is perfectly at home in an alpha-stemming noumenal context, it would be completely out-of-place in a superphenomenal one, since far too feminine for the context in question.  Only the half- or quarter-femininity, so to speak, of a miniskirt could have any place there, and then in a rather subordinate way to jeans or pants.  For if the centrifugal dominates the noumenal and, to a lesser extent, the phenomenal, then the centripetal is the dominating factor of the superphenomenal and, to a greater extent, of the supernoumenal.

 

85.   I have digressed at some length from my original devolutionary/evolutionary theme, although not altogether without good reason, since the sartorial parallels drawn above indicate, in no uncertain terms, that the ratio of negative to positive within a naturalistic context is more in favour of the negative than of the positive, whereas in an artificial context, by contrast, it is the positive pole that comes out on top.  Let us take the naturalistic context of any given spectrum first - say, falsity and truth in the case of the Divine.  Now if we equate falsity with the noumenon and truth with the phenomenon, our sartorial parallel will show that falsity is equivalent to the dress, any dress, and truth to trousers.  Therefore falsity is indivisible and truth divisible.  Falsity is whole, truth merely a half-measure; falsity accords with proton absolutism, truth merely corresponds to relativity with an electron bias.  The one outweighs the other and, accordingly, the imbalance is always in favour of falsity or, what amounts to the same thing, the noumenal indivisibility of the negative pole.  In other words, the Father outweighs Christ, and even when truth has come to the fore, as in Christianity, there is always more falsity to be reckoned with.  Again, to revert to our sartorial parallel, we may have all males in trousers, but not all females will be in skirts.  Many will still prefer dresses, whether long or short, and even those who usually wear skirts may also at certain times favour a dress, so that any possible balance between trousers and skirts is countered by the number of females wearing dresses which, when added to the number of skirts being worn in society, creates or, rather, maintains an imbalance in favour of the negative and, hence, of alpha-stemming domination.  Had men the possibility, during a phenomenal age, of one-piece zipper suits, they could balance-out the negative, feminine element of dresses ... and thereby achieve or maintain a comparable degree of positivity, bringing their own masculinity to the full.  But this they cannot of course do, since no such possibility then exists, and so their existence is that of a male half-measure vis--vis female half-measures, i.e. skirts, and female whole-measures, i.e. dresses, in consequence of which truth is accordingly a half-measure in relation to alpha-noumenal falsity.  And not only Christian truth in relation to pagan falsity (not to mention Christian falsity, as paralleled by skirts), but Antichristian beauty in relation to Satanic ugliness, worldly strength in relation to worldly weakness, worldly good in relation to worldly evil.

 

86.   Thus, taking the qualitative attributes of each of the above-mentioned dichotomies, joy is a half-measure in relation to sadness, love a half-measure in relation to hate, pride a half-measure in relation to humiliation, and pleasure a half-measure in relation to pain.  No matter how earnest the endeavour to establish the True on the basis of joy, or the Beautiful on the basis of love, or the Strong on the basis of pride, or the Good on the basis of pleasure, the negative correlations of these virtues always preponderate, and the result is a world in which truth, beauty, strength, and goodness are outweighed by falsity, ugliness, weakness, and evil; a world in which sadness, hate, humiliation, and pain predominate because they are always the whole measure, or capable of becoming such, while the others remain merely the half.  They are the dress while the others are merely the trousers.  Small wonder if men of a certain progressive stamp grow weary of natural virtue and instead turn towards the possibility of supernatural, or supernoumenal, virtue, which requires a superphenomenal precondition!  Better to fall into a new and therefore artificial falsity, ugliness, weakness, or evil ... if in due course that will pave the way towards a new and higher type of truth, beauty, strength, or goodness which, in contrast to the natural types, will be a whole measure rather than merely a half.  Better that the negative poles should be half- or quarter-measures on the artificial part of each spectrum ... than that one should remain a perpetual victim of negative whole-measures on their natural part.  Better PVC miniskirts than full-length cotton dresses.  Better jeans than half-measure cotton trousers, particularly if they lead to boiler suits in due course.  Or, better still, PVC pants leading to one-piece zipper suits of an equally synthetic construction, since jeans are merely worldly whereas PVC pants, being synthetic, are of a divine orientation.

 

87.   Indeed, one should distinguish between cords and denims on the one hand, as alternative types of worldly masculine-biased attire, and leather and PVC pants on the other, as alternative types of post-worldly (diabolic and divine) attire which are not so much masculine as supermasculine - certainly on the supernoumenal levels of one-piece zipper suits!  Be that as it may, there is no guarantee of strength or goodness or beauty or truth, not to mention their qualitative concomitants (which, on the omega-oriented artificial part of each spectrum, derive from them), except from a superphenomenal base which, even when a half-measure or, more correctly, less than a whole-measure, is a precondition of supernoumenal whole-measures thereafter, and hence of full-blown positivity.  Now, obviously, while full-blown strength, symbolized by a denim boiler suit, is preferable to the half-measure strength which obtains in the naturalistic context, it is not the ultimate positivity but merely a worldly or, rather, superworldly positivity that complements, on a superautocratic plane, full-blown goodness ... as relative to superdemocratic worldliness, which can be symbolized by a one-piece cord suit - a sort of cord boiler suit.  Both kinds of one-piece suit - rare though they were in the late-twentieth century - are only really relevant to a superworldly supernoumenon and, hence, to a supernoumenon of the body as opposed to the head.  One might define them in terms of Western supernoumenalism ... insofar as the West, being largely a Germanic phenomenon, is nothing if not bodily, and therefore values strength and goodness above beauty and truth.  A higher supernoumenon, namely that of the head, would have to be given the 'go ahead' elsewhere ... by peoples more inherently disposed to diabolic or to divine criteria, i.e. beauty or truth, and such post-worldly peoples would eventually eclipse the worldly ... as demanded by evolutionary progress, which, in this day and age, tends away from the body (and thus the world) towards the head (and thus the Antichristic Diabolic in relation to the new brain, and the Superchristic Divine in relation to the superconscious).  Higher than worldly supernoumenalism would be the diabolic supernoumenalism of leather or rubber one-piece zipper suits, as especially relevant to the Slavic East, and higher again would be the divine supernoumenalism of PVC one-piece zipper suits, as especially relevant to the Third World and to theocracy-biased countries like Ireland and Iran.

 

88.   Thus whilst all kinds of supernoumenalism are preferable to their respective superphenomenal preconditions, because significant of full-blown positivity, evolution will demand that only the highest supernoumenalism eventually prevails.  Since this is commensurate with the Divine, and hence with the (electron-wavicle) Holy Ghost, so the ultimate indivisibility must be of a PVC-type construction, and therefore a reflection of truth rather than of beauty, goodness, or strength.  Or, more correctly, a reflection of supertruth rather than of superbeauty, supergoodness, or superstrength.  Such supertruth, whether in sartorial or other terms, is the goal of all evolutionary striving.  For true world unity can only be achieved on the basis of spiritual homogeneity, not on the basis of co-existence between incompatible ideals.  Even superbeauty will eventually have to be consigned to obsolescence ... if supertruth is ultimately to prevail.

 

89.   Some pages ago I briefly referred to a kind of divine/diabolic distinction between the optical and the aural, and now I wish to expand on that reference on the basis of distinguishing between optical perception, which is linked rather more closely to the mind than to the brain, and aural perception which, by contrast, is linked rather more closely to the brain than to the mind.  For it will not have failed to dawn on the reader that, through the agencies of seeing and hearing, the eyes and the ears are two modes of perceiving the world - the former optical and the latter aural.  Using the term 'perception' in the general sense of understanding and noting, it is indisputable that perception of the world is no less aural than optical, and that while people may differ from one another in terms of the degree to which their perception of the world is either optical or aural, all would agree, I think, that hearing is as much a mode of perception as seeing, the only real difference being that in the one case the emotions are more deeply involved than in the other case because, as already remarked, hearing connects more directly to the brain than to the mind, and the brain is nothing if not emotional.  This being the case, it is right that we should regard it in a diabolic rather than a divine light - indeed, to switch metaphors, as heat rather than light, since emotions, passions, etc., are of a deeper and less-elevated order of noumenal experience than feelings, using that term in the narrow sense of abstract emotions like sadness, joy, and happiness which, by contrast, are not only more refined but of an altogether higher order of noumenal experience, an order pertaining to spirit as opposed to soul.  Thus if we associate emotion with the brain, and hence the Diabolic, it is only proper that we should equate feelings with the mind, and hence the Divine.  Accordingly, in the one case we shall have concrete noumenal experience and in the other case abstract noumenal experience, as befitting the respective natures of hearing and seeing, aural perception and optical perception.

 

90.   But of course we cannot limit perception to the pre-worldly, and hence natural, context that may be regarded as preceding worldly concepts and conceptions.  Perception does precede conception, as Schopenhauer correctly maintained, but it is no less the case, in this day and age, that there are modes of perception which succeed the conceptual, and we should be careful to distinguish them from the pre-conceptual varieties.  Accordingly I use the term 'superperceptual' for all modes of perception, whether aural or optical, that relate to and are dependent upon artificial phenomena such as television, radio, record-player, video-recorder, etc., and I maintain that they relate to the natural modes of perception as omega to alpha or as the supernoumenal to the noumenal, with an antithetical status in consequence.  Yet such supernoumenal perceptions, or superperceptions, are only relative, not absolute.  For there is a sense in which, say, optical perception of television differs only in degree rather than kind from optical perception of natural phenomena like trees and flowers.  Admittedly, we should distinguish perception of the artificial from perception of the natural, and many people, me included, would hold the view that the perception of flowers on television, where in a sense they become artificial, is superior than and preferable to the perception of flowers in naturalis, and therefore is a mode of superperception.  However, such 'superperception' is relative, in contrast to the use of artificial modes of perception, whether optical or aural, which may be regarded as constituting a direct, or absolute, antithesis to the natural modes, and the chief examples of which are the camera and the microphone, the former functioning as an artificial eye and the latter as an artificial ear, albeit in a more radical sense than is achieved by corrective lenses on the one hand or by hearing aids on the other, each of which may be described as intermediary between natural modes of perception and their artificial, and hence mechanical, counterparts - at any rate, to the extent that they serve to correct a natural defect rather than to take the place of natural modes of perception as such.  Consequently we may define the camera as an artificial eye, or optical recorder of phenomena external to itself, while reserving to microphones, including those which are used in bugging operations, the status of an artificial ear, or aural recorder of phenomena external to itself. (Although the glass eye is artificial and intended to replace the loss of a natural eye, it has no perceptive function and therefore cannot be accorded an antithetical status to the natural eye in the functional sense we are elucidating here.)

 

91.   Interestingly enough, while we increasingly use our natural modes of perception in connection with artificial phenomena such as television and radio, the artificial modes of perception are more often used in connection with natural phenomena, including people, conversation, and singing, a fact which cannot be without some significance in throwing light upon the paradoxical and transitional nature of the age.  For it does seem that most people have what borders on an aversion to photographing or recording artificial phenomena, preferring to concentrate on subjects which the natural eye or ear has grown out of, in their preference for artificial phenomena.  Doubtless, this ironic situation will be transcended in the course of time ... as artificial modes of perception become increasingly important and the world becomes correspondingly more transcendental.  In the future, people will cease to be interested in natural phenomena perceived through artificial means, but will increasingly turn towards the artificial perception of artificial phenomena.  Even the natural perception of artificial phenomena, as, for example, on and through cinema films, television, and videos, will be transcended by and through artificially-induced visionary experience, thereby opening-up new worlds of internal perception as required by the progression of divine, or visionary, experience from superfalse to supertrue levels, in conjunction with the correlative progression of the diabolic, or auditory, experience from super-ugly to superbeautiful levels.

 

92.   Indeed, now that I have returned to my initial divine/diabolic theme, it is incumbent upon me to distinguish divine from diabolic progressions in terms of an optical/aural dichotomy, and to regard the following options as constituting parallel progressions, viz. films and records, television and radio, videos and compact discs, and, finally, LSD trips and cassettes, with, in the one case, divine and, in the other, diabolic implications.  Thus, with this dichotomous view of artificial visionary and auditory phenomena, we have a divine progression, on the one hand, from films to trips via television and videos, which is paralleled by a diabolic (aural as opposed to optical, heat as opposed to light) progression, on the other hand, from records to cassettes via radio and compact discs.  Now, obviously, films in the context of cinema must precede the showing of films - TV films excepted - on television, just as records in the context of LPs must precede the playing of records on the radio, and therefore we can categorically maintain that there is a sequential and, in a limitedly literal sense, evolutionary progression from the one to the other, since without prior films or records there could be no television or radio transmission of films and records, which may consequently be regarded as a precondition of the media in question.  Furthermore, both television and radio are alike in that they are multimedia modes of transmission, with a variety of channels broadcasting an even greater variety of programmes, some of which will be literary and theatrical, some of which musical and operatic, others of which documentary, sports, current affairs, and so on.  Thus there exists a definite parallel between radio and television, irrespective of the type of radio or television we have in mind.  A parallel of sorts, although of a different order, may also be said to exist between videos and compact discs, insofar as they are extrapolations from and evolutionary improvements on films and records or, as we could alternatively argue with qualified justification, the equivalent of films and records in a post-television and post-radio age, society, mentality, or whatever, while further along our evolutionary spectrum we find ourselves positing a like-parallel between artificially-induced visionary experience and cassettes only on the basis that there would seem to be little else - at any rate on such a radically extreme level, a level which suggests an outright supernoumenal indivisibility in each case (not forgetting our divine/diabolic distinctions between visionary and auditory modes of perception).  Here the Divine truly attains, as only it can, to an internal level of visionary perception, while the Diabolic, though not capable of such internalization itself, at least becomes less external to the degree that cassettes increasingly depend upon microlight headphones - indeed, as in the case of portable minicassette-players, can only be listened to with the aid of such headphones, there being no speaker option.

 

93.   Until now we have been considering the perceptual beyond the world, i.e. the conceptual, on both optical and aural terms, which we have called superperceptions.  Now we must consider artificial levels of the conceptual beyond the world, which likewise may be called superconceptions, and which, like the superperceptual, can be divided into relative and absolute distinctions.  In the first category we shall find pocket calculators and other portable modes of computation which serve as a correction to or substitute for the brain, and which stand to it rather as spectacles and hearing-aids to the eyes and ears respectively, having a direct connection with their user.  In the second and more absolute category, however, we shall find computers ... from the smallest to the largest, the least complex to the most sophisticated, which exist not merely in relation to the brain, and hence in an intermediate position, but as completely artificial brains antithetical in every way to it, and therefore no less independent of natural intelligence than cameras in relation to the eye or microphones in relation to the ear.  Such 'artificial brains' assume a superworldly conceptual status analogous to the superdivine status of artificial optical perception and to the superdiabolic status of artificial aural perception, and accordingly complement these latter modes of perception within the artificial context of an omega orientation, in contrast to natural thought, which stands to the computer as natural sight to the camera and as natural hearing to the microphone.  Nevertheless, natural thought, or the conceptual capability and employment of the human brain, can be used in conjunction with artificial phenomena, i.e. as thought about the man-made world, just as the eye can be used to see and the ear to hear artificial phenomena, and we should distinguish such thought from purely natural thought, or thought about nature and naturalistic phenomena generally, including people, animals, etc., in the same way and to the same extent that we have distinguished optical and aural perceptions in relation to artificial phenomena such as television and radio from their more naturalistic counterparts.  In such fashion, we shall be able to distinguish thought of a new-brain order from its old-brain counterpart, as well as from any mid-brain compromise between or conjunction of the two, so that a relatively superconceptual status will accrue to the former, thereby allowing for the varieties of thoughts, some of which are antithetical to others, that fall to the human brain, itself divisible in the aforementioned ways.

 

94.   Consequently an omega-oriented order of the conceptual will be antithetical to the alpha-stemming order of conceptual thought to the degree that the new brain is antithetical to the old brain.  One cannot think on both levels at once, since there are evolutionary and class distinctions between the two contexts and those who most approximate to a dual integrity in their thinking are neither specific to the one nor to the other but pertain to an intermediate, bourgeois level situated in between.  Traditionally such a level has found its religious embodiment in prayer, as relative to Christianity or some such 'worldly' religion, and we may regard the conceptual, contrary to Schopenhauer, as truly appertaining to the Divine ... in contrast to the perceptual, which can only pertain to it indirectly, that is to say through the medium of appearances.  For true divinity is essential, not apparent, and therefore centripetal as opposed to centrifugal in character, a turning in upon oneself, whether in pagan and, hence, sensual terms, as in sleep, or in Christian and, hence, intellectual terms, as in prayer, or, beyond both of these, in transcendent and, hence, spiritual terms, as in meditation.

 

95.   Thus one can distinguish, on a tripartite basis, between the subconceptual, the conceptual, and the superconceptual, where the above-mentioned modes of conceiving are concerned, and there should be no doubt that progress tends from the first to the third, though not without apparent levels of the Divine coming in-between, so that we may allow, to take a single example, for a television-to-video-to-LSD progression in between mid-brain cognitive conceptions on the one hand and new-brain meditative conceptions on the other, which constitutes ascending levels of artificial perception ... from the external to the internal, and so from the false to the true or, more correctly, quasi-true.  For it must be admitted that film, whether on television, video, or at the cinema, pertains to divine superfalsity to the extent that we are dealing with appearances external to ourselves which come to us via mechanical means, whereas artificially-induced visionary experience of an hallucinogenic order is closer to divine supertruth by dint of taking place within the psyche in a context rather more chemical than material, and therefore more directly spiritual.  If it is less than truly superconceptual, it is at any rate more than merely superperceptual.  One might distinguish this ultimate mode of visionary experience from the mechanically-derived modes like television or video in terms of a perceptual-conceptual integrity ... in contrast to the conceptual-perceptual integrity of the latter, which I accordingly equate with the superfalse.  For the closer one draws to the Holy Ghost, the more superconceptual things become, since ultimate divinity is not apparent but essential and therefore can only be approached, i.e. evolved towards, from within ... on the basis of superconceptual freedom.  Such freedom paves the way for the pure meditative experience to follow, and is its necessary precondition.

 

96.   But such a meditative experience shouldn't be confounded with the petty-bourgeois meditative experiences so prevalent in the West in the late-twentieth century.  These latter were more akin to 'prayer without words' - decadent modes of Christian religious observance analogous to abstract paintings, which call to mind a denial of the will in the negative and merely relative sense advocated by Schopenhauer.  The decline and extinction of bourgeois civilization is one thing, the rise and expansion of proletarian civilization quite another, and those who demand the Truth should never rest content with the half-measures and subterfuges of a civilization in partial eclipse!  The ultimate meditation, when it becomes possible, will as little resemble 'prayer without words' as laser light art the painting without subject-matter which is but the Schopenhaurian/Sartrean decline into the nothingness, or neant, of decadent bourgeois civilization.  It will be dynamic, like the Tao-te-Ching mode of meditation assisted by deep-breathing exercises.  But if that admirable form of yoga corresponds to the positive pole of a divine integrity within a naturalistic context, i.e. the Eastern equivalent to  Western truth as embodied in the person of Christ, then the supermeditation I have in mind for the future will correspond to the positive divine pole within an artificial, or supernaturalistic, context and be relatively artificial - indeed, assisted not by breaths of natural air but by inhalations of chemically-manufactured air stored in oxygen containers and requiring the use of special oxygen masks.  Such dynamic supermeditation will, I believe, greatly facilitate upward self-transcendence, particularly in contexts simulating, through recourse to special body harnesses, the gravity-defying miracle of levitation.  The result will not only be higher than could be achieved via natural meditation but purer as well, since such impurities as cling to natural air would not exist within the comparatively artificial context of oxygen containers.

 

97.   However, in returning to the distinction we were making between perception and conception, it should be re-emphasised that the Divine would be rather more conceptual than perceptual; for that which is above appearances is essential and therefore beyond sight, or the possibility of optical perception.  Being in the Holy Spirit would be to feel the bliss of electron-electron attractions, not to see them.  For where there are no eyes, there is no sight.  Of course, one should distinguish between sensory perception, which depends upon the use of sight, and spiritual perception, which, like the artificially-induced visions of an LSD trip, is less a matter of external vision than of internal vision ... as germane to the mind's eye, that elusive capacity of the imagination to 'visualize' its contents.  Such spiritual perception extends down to the dream contents of the subconscious, as well as to daydreams or fantasies, and, as I have argued, can also embrace natural visions, or hallucinations; though these will have the appearance of being outside the psyche and accordingly border on sensory perception, especially when motivated by external phenomena.  Conversely, it may be argued that films, whether at the cinema or elsewhere, primarily appeal to sensory perception ... to the extent that they are external to the psyche and have to be watched, in contrast to the artificially-induced visionary experience of LSD trips which, as already noted, transcend sensory perception and accordingly enter the realm of supertruth.  For here we touch upon the crucial distinction between the superfalse and the supertrue - a distinction between sensory perception of artificially-produced visionary phenomena, i.e. films, and the spiritual perception of artificially-induced visions which are not so much phenomenal as noumenal or, rather, supernoumenal ... as pertaining to the superconscious part of the psyche.  Here we move from the realm of the superphenomenal to the much higher and therefore more genuinely divine realm of the supernoumenal.  It is a progression, in other words, from appearance to essence, from sensory perception to spiritual conception or, at any rate, to a realm of spiritual perception which borders on the superconceptual.  For me, it signifies a Superchristic prelude to properly transcendental essence.

 

98.   Since I began, some pages ago, by contending that the eyes, and hence the sense of sight, were of divine origin in relation to the ears, and that there exists, in consequence, a kind of divine/diabolic distinction between optical perception and aural perception, I had better qualify my original statement by words to the effect that such a distinction is merely apparent and relative in relation to spiritual perception of either a visionary or an auditory order, since no sensory perception, whether optical or aural, can be truly divine or diabolic.  Rather, it is superficially so in relation to dreams, visions, voices, whisperings, etc., which correspond to the inner eye and to the inner ear in their various hallucinatory manifestations - more usually as manifestations of subconscious activity than of conscious activity as such, which, except in the context of fantasies or daydreams, corresponds to the conceptual, and hence to abstract thought.

 

99.   Yet we are just as susceptible to auditory perceptions in our dreams as to visionary perceptions, and the ratio of the one to the other will indicate the nature of the dream, i.e. divine or diabolic, whether on negative or positive terms, which is to say with reference to the false and/or ugly on the one hand, or to the true and/or beautiful on the other hand.  Some people's dreams are predominantly visionary and therefore 'quiet', as befitting the Divine, whether negative or positive.  Other people's dreams, by contrast, are predominantly auditory, as befitting the Diabolic, again whether negative or positive.  Yet others experience an approximate balance between the two poles of the subconscious or, as I should say, the subconscious-proper and the old brain.  Just so, some people are more susceptible to auditory hallucinations than to visionary ones and may accordingly be regarded as having a relatively diabolic psychic bias, in contrast to those for whom visionary hallucinations are the norm.  There is no reason why auditory hallucinations should be regarded as any stranger than visionary ones, nor need we discount the possibility of a psychic balance between the two, as germane to a worldly integrity.  Probably most people's autonomous psychic activity outside dreams is so faint and distant, these days, that they are unaware of its existence, particularly since so much time is now spent in front of televisions, radios, and other such mechanically autonomous devices.  Doubtless in the future, LSD trips will open-up further autonomous regions of the psyche and duly eclipse natural hallucinations with artificially-induced hallucinatory experience either of a predominantly visionary or of a predominantly auditory nature, depending on the type of hallucinogen and the character of the tripping recipient.  A 'good' trip will almost invariably be predominantly visionary; a 'bum' trip will be less visionary than auditory.  Yet whatever the psychic nature of the trip, the positive will generally preponderate over the negative, to the extent that we are referring to a supernoumenal and, hence, full-blown positivity as opposed to a phenomenal or, rather, superphenomenal half-measure ... as relative to films, which, as everyone knows, can be good or bad or good and bad, depending on the type of film in question.

 

100. Thus trips have this further advantage over films, in that not only are they internal rather than external, but almost invariably 'good'.  A 'bad' as opposed to an audibly-biased 'bum' trip is indeed the exception to the rule, and so much so that one would have cause to suspect the quality of the recipient rather than that of the LSD, in the event of persistently 'bad' tripping.  Conversely, with dreams it is more usually the bad dream, or nightmare, that is a full-measure and the good dream a half one, particularly in the case of the very young and of people who are psychically backward.  For dreams are predominantly noumenal by nature, and the noumenal is nothing if not negative.  Even good dreams, which are comparatively rare, are less good than bad dreams are bad, owing to the predominantly negative constitution of the subconscious.  Either the Father gets the better of Christ, so to speak, or Satan the better of the Antichrist, depending on the type of dream to which one is usually partial.  And even persons whose dream life is predominantly truthful or beautiful, which should include most well-constituted males, will only experience the Christic or the Antichristic on the basis of a half-measure, as relative to natural truth or beauty.  For a full-blown positivity, one must turn to the superconscious and to the experience, therein, of artificially-induced visions.  Doubtless the future will in fact encourage such a procedure, in accordance with the transcendental requirements of an omega-oriented society - the only possible society in which true salvation can be achieved.