ON MANKIND

1. The greater the man the more tragic the life. Conversely, the pettier the man the more trivial the life.

2. The higher the woman, the more she will function as a quasi-electron equivalent rather than as a proton equivalent on the post-atomic plane.

3. The higher the man, the more he will function as a free-electron equivalent rather than as a bound-electron equivalent on the post-atomic plane.

4. The nearest the greatest man will come to being a bound-electron equivalent is in his dreams, when he may encounter a woman with whom he has sex.

5. The post-atomic man will not revolve around a woman, like a bound electron around a proton, but be free to expand spirit towards the Divine.

6. The post-atomic woman, who functions as a quasi-electron equivalent, will both receive semen and conceive life artificially.

7. Woman as proton equivalent and man, by contrast, as bound-electron equivalent; liberated woman as a quasi-electron equivalent and Superman as a free-electron equivalent.

8. Because women effectively become quasi-Supermen in a post-atomic society, they cannot be discriminated against as women.

9. This fact is already grasped and partly realized in the transitional, or bourgeois/proletarian, stage of civilized evolution, such as still prevails in the greater part of the Western world in the present century.

10. But transitional civilization still falls somewhat short of the free-electron status of a post-atomic society.

11. Considered from a historically objective point-of-view, a continuity may be discerned from one stage of civilized evolution to another, cutting across the divisions of class integrity ... as appertaining to each stage of civilization, and manifesting a progression towards the Divine.

12. But considered from a contemporary relative point-of-view, there exists only the opposition of one class to another and the unwillingness of the prevailing class to further the higher evolutionary aspirations of what may be called the under class.

13. Thus on the relative scale, one cannot expect bourgeois/proletarian civilization to further the development of proletarian civilization on the post-atomic plane per se.

14. That which appertains to the bourgeois stage of evolution is sufficient unto the needs of the bourgeoisie.

15. Proletarian civilization, with its post-atomic bias, can only be furthered by the efforts of the proletariat in opposition to the preceding or prevailing evolutionary class.

16. Thus arises the need for Transcendentalism and Socialism to champion the interests of the proletariat in the face of bourgeois opposition.

17. The material interests of the proletariat are championed by Socialism, their spiritual interests by Transcendentalism - the one concentrating upon a contraction of materialism in the world, the other, following in its wake, upon an expansion of spirituality there.

18. The materialist limitations of Socialism lead it to denounce abstract art as petty bourgeois, and to regard all degrees and kinds of abstract art as decadent.

19. The spiritual insights of Transcendentalism lead to a denunciation of petty-bourgeois abstraction in the arts not so much because it is abstract but, rather, because it is insufficiently abstract: in other words, because it doesn't correspond to proletarian transcendentalism, as appertaining to a post-atomic civilization.

20. But post-atomic civilization is not the prerogative of Socialism, and so Socialists limit themselves to a denunciation of decadent bourgeois civilization.

21. The socialist responsibility is sufficient unto itself and an integral part of historical necessity. Just so, the transcendentalist responsibility ... of effecting spiritual progress on the proletarian plane in the wake of socialist influence in the world at large ... will be an integral part of historical necessity, corresponding to the addition of a spiritual superstructure to the material foundations of post-atomic society.

22. Thus proletarian civilization will arise as the ultimate human civilization preceding the post-Human Millennium.

23. The twentieth century was, by and large, a century of bourgeois/proletarian transition - the most representative transitional nations being America, Germany, Italy, and Japan.

24. The older European countries, such as Britain, France, Belgium, and Holland, were still basically bourgeois but subject to the influence of the transitional nations, and therefore stood closer to their level of civilization.

25. Thus the bourgeois nations were conditioned towards bourgeois/proletarian criteria by the bona fide transitional nations without, however, entirely betraying their middle-class roots.

26. Not being genuinely bourgeois/proletarian, these older nations could never take the lead in developing transitional civilization but were obliged to follow-on behind the leaders.

27. Their lifestyle was thus often not their own but, rather, what the genuinely transitional nations had injected into them.

28. They resembled an old patient being kept alive by an influx of fresh blood from a young doctor. If they appeared to be truly living, it was more often than not a semblance of life or a veneer of zestful living imposed upon them from without.

29. They couldn't stand properly on their own feet, for their legs were old and shaky, requiring the crutches of bourgeois/proletarian civilization as support.

30. Without the continuing support of the truly contemporary nations, the passé ones would have either collapsed into internal anarchy or been destroyed as civilizations by post-atomic barbarism.

31. Bourgeois/proletarian civilization cannot last for ever, but will be superseded, in due course, by proletarian civilization.

32. For the universal establishment of proletarian civilization ... a nation specifically dedicated to the expansion of the spiritual side of life will be required, to disseminate transcendental truth throughout the world when the time is ripe. Such a nation will be transcendentalist.

33. From the fact of the alpha absolute to the truth of the omega absolute; from the fiction of 'the Creator' to the illusion of a benevolent cosmos.

34. The internal fiction of the Father derived from the external fact of the First Cause; the external illusion of a benevolent cosmos derived from the internal truth of the superconscious.

35. The internal appearance of the subconscious projecting the theological fiction out into the external context as a pseudo-fact; the internal essence of the superconscious receiving the scientific illusion in the internal context as a pseudo-truth.

36. The complexity of the modern atom is no less an aspect of scientific subjectivity than the complexity of the Cosmos. Microcosm and macrocosm are subject to identical evaluations.

37. Considered literally, the atom is no more complex now than formerly, when man first became aware of it. Electrons still revolve around a proton nucleus, with neutrons in attendance.

38. Only our scientific bias regarding the atom has changed, and it conforms to the subjective need to complexify the external, whether microcosmic or macrocosmic, in response to the corresponding simplification of the internal, or superconscious, as required by quasi-theological expedience.

39. A sick man cannot regard the world from the viewpoint of a man who is well, and vice versa. Similarly, a mind in which the superconscious predominates over the subconscious cannot regard the world from the viewpoint of one in which the subconscious predominates over the superconscious. This explains our changing attitude to the world, as indeed to the Universe in general.

40. But it doesn't follow from this that the world or the Universe has changed independently of ourselves.

41. Just as there are degrees of nature, from the most densely natural in the stars to the least densely natural in man, so there are degrees of Supernature, from the least purely supernatural in man to the most purely supernatural in the omega absolutism of transcendent futurity.

42. Man, who is not a static life-form but an evolving one, progresses from the least human degree of supernaturalism in paganism to the most human degree of supernaturalism in transcendentalism via an intermediate realm of balance between the natural and the supernatural.

43. Beyond man, however, the Superman of the lower phase of the post-Human Millennium would attain to a still superior degree of supernaturalism, as the superconscious was opened-up through participation in artificially-induced visionary experience.

44. Beyond the Superman, however, the Superbeing of the higher phase of the post-Human Millennium would attain to the maximum degree of supernaturalism prior to transcendence, as the superconscious was completely freed from subconscious constraint, and post-visionary experience became possible.

45. With the attainment of transcendence, however, the ensuing Spiritual Globe would be completely supernatural, as it escaped from the physiological constraint of collectivized new-brains and so became a fragment, as it were, of absolute mind converging, together with other such fragments, towards the heavenly goal of evolution in ultimate spiritual unity.

46. The attainment of ultimate spiritual unity would bring the evolving universe to completion in the Omega Absolute, the most supernatural of noumena, at the opposite extreme to the most subnatural of phenomena - the stars.