ON THE SUPRA-NATURAL
1. Increasingly I dislike the term
'supernatural', because it suggests a heightened naturalism, a kind of higher
naturalism that contrasts with nature.
To my mind, 'supra-natural' does more justice to the concept of that
which is above and beyond nature, i.e. a question of free-electron unity in
attraction, in contrast to the uneasy and problematic compromise between
protons and electrons, not to mention neutrons, in organic matter. The supra-natural is divisible,
it seems to me, into the artificial and the civilized, the one pertaining to
the material world, the other to the spiritual one.
2. A distinction, then, between, say, plastic
furniture and a mind attuned to pure awareness, neither of which is incompatible
with the twin aspects of Social Transcendentalism, which embraces both a
bureaucratic and a meritocratic dimension, the former
aligned with the material world, and hence artificial; the latter with the
spiritual world, and hence civilized. Perhaps,
after all, the artificial, or synthetic, would be better described by the term
'supernatural'?
3. When Christian theology distinguishes
between the body and its afflictions, as between the Father and the Devil, the
one good and the other evil, it is acknowledging the fact that, in general,
ill-health is the exception to the rule, and therefore that the work of the
Creator, namely the body, reflects the rule, whereas that of the Devil, in
ill-health, reflects the exception.
Sound enough in its rather simple logic, though scarcely an argument in
favour of the Holy Spirit! For no matter
how much the rule of good-health may prevail over the exception of ill-health
in the vast majority of people, the body is still an obstacle to the extensive
cultivation of spirit, and no man can ardently aspire towards the Holy Spirit
who also acknowledges and serves the Father.
4. To take a compromise position between the
Creator and the Holy Ghost is to be Christian.
To turn away from the Creator, and by implication His Son, and aspire
towards the attainment of pure spirit ... is to be transcendental, and thus
supra-natural, an enemy of everything subnatural and
natural. Such a closed-society position
is the only truly theocratic religion, above and beyond all autocratic and
democratic attachments, free from enslavement to soul and to that which stems
from it, in matter. Free for spirit.
5. The age of a truly theocratic religion may
still be some way into the future, but, in the meantime, Social
Transcendentalism, and by implication Social Transcendentalists (theocratic
centrists), must rigorously oppose everything that accrues to the open-society
mentality of those who would keep humanity enslaved to the past - to the
natural and the subnatural. Only through systematic struggle with
reaction and tradition will a new and ultimate civilization in the history of
the world emerge.
6. Early-pagan ugliness, late-pagan beauty;
early-Christian evil, late-Christian good; early-transcendental illusion,
late-transcendental truth - an approximate quantitative attribute to each stage
of civilized evolution.
7. On the other hand, an approximate
qualitative attribute thereof would read: early-pagan pain, late-pagan
pleasure; early-Christian hate, late-Christian love; early-transcendental
sadness, late-transcendental happiness, a happiness achieved through increased
awareness.
8. Ugliness is the doing against self, and the
qualitative attribute of such negative behaviour is pain; beauty is the doing
for self, and the qualitative attribute of such positive behaviour is pleasure;
evil is the doing against others, and the qualitative attribute of such
negative behaviour is hate; good is the doing for others, and the qualitative
attribute of such positive behaviour is love; illusion is the being against
self, and the qualitative attribute of such a negative stance is sadness; truth
is the being for self, and the qualitative attribute of such a positive stance
is happiness.
9. Because Social Transcendentalism aims at the
establishment of a supra-natural, supra-urban, supra-national society, it
favours the concept of a classless society, the logical outcome to a process of
world-historical evolution directed not, as with Communism, against the
bourgeoisie, but towards the dissemination and development of true
religion. It does not intend to extend
democracy at the expense of the bourgeois state, but to extend theocracy at the
expense of the Church. It does not
favour a proletarian exclusivity, but the classless integration of as many different
classes as possible into the new, Social Transcendentalist community for the
purposes of furthering that community's true interests.
10. A proletarian opposition to the bourgeoisie
is communistic, because relative. Only a
people struggling, under the guidance of Social Transcendentalism, for the
extension and expansion of theocracy to the level of true religion can be
intrinsically classless, that is to say, existing on an absolute level of
society for purposes beyond the pale of class warfare, which pertains, after
all, to the State and therefore could not be relevant to a centrist society,
above and beyond all class distinctions.
But not every people are qualified to struggle in such a fashion at this
juncture in time, and class warfare will doubtless remain valid for those who
aren't, as demanded by their proletarian social integrity.
11. An approximate list of class-society
distinctions in the history of civilized evolution would read as follows:
early-pagan aristocratic absolutism; late-pagan aristocratic/grand-bourgeois
absolutist relativity; early-Christian grand-bourgeois/bourgeois relativity;
late-Christian bourgeois/petty-bourgeois relativity; early-transcendental
petty-bourgeois/proletarian absolutist relativity; late-transcendental proletarian
absolutism.
12. Ultimately, the only truly and genuinely
classless society will arise in the second phase of the post-Human Millennium,
with the new-brain collectivizations of the Superbeings - that life-form far superior to man and, in
all probability, existing in specially-constructed space cities from which
spiritual transcendence, achieved through high-level meditation (hypermeditation), would be more likely of attainment than
on the earth, in close proximity to the latter's gravitational pull. What rumour and legend have sometimes taken
for flying saucers (UFOs) might well be such space cities constructed by
advanced human-equivalent life on other, unknown planets in the Galaxy.
13. Fundamentally, the theocratic spectrum has
always been classless, even during its Roman Catholic inception, since
stressing the brotherhood of man, with particular reference to Christians. Likewise the Nazis emphasized the brotherhood
of Germanic, or Aryan, man. Needless to
say, both brotherhoods were upheld in the face of certain religious and/or
racial outsiders.
14. Just so, Social Transcendentalism will be
obliged to exclude certain categories of men from its classless integrity
vis-à-vis proletarian opposition to the bourgeoisie. In truth, there will hardly be a bourgeoisie
for Social Transcendentalist proletarians to be in opposition to, the vast
majority of their opponents probably being reactionary aristocrats, tribalists, gypsies, clericals, and socialists - capitalism
not being traditionally indigenous, so to speak, to the peoples concerned.
15. Definitions of contemporary political
madness: the application of communist criteria to theocratically-biased
societies or, conversely, the application of fascist criteria to
democratically-biased ones. A failure,
in each case, to come to grips with the ideological complexity of the world as
deriving from the age-old dichotomy between the material and the spiritual,
materialism and spirituality. The first
madness will lead to a
16. However that may be, the deepest ideological
dichotomy is not between Germans of one denominational persuasion or another,
but between dissimilar ideological peoples of disparate race. Thus the spiritual/material dichotomy
between, for example, the Celts and the Anglo-Saxons has remained an
ideological dichotomy in the national manifestation, traditionally, of
Anglo-Irish hostility. Such a dichotomy, necessarily profound, will still exist
between the two peoples if and when
