101. Interesting how the '60s distinctions and
frictions between Mods and Rockers in England
suggests a kind of Fascist/Communist dichotomy, Mods
given to a Parker-jacket supernaturalism, Rockers to a leather-jacket antinaturalism; Mods partial to
synthetic-looking mohair suits, Rockers generally clad in denims; Mods wearing their hair short, indicative of a modernist
supernaturalism, Rockers generally wearing it long, suggestive of
neo-primitivism; and, of course, Mods partial to
scooters, Rockers to motorbikes: scooters streamlined and comparatively
lightweight, motorbikes utilitarian and comparatively heavyweight - a kind of
idealistic/materialistic dichotomy between these two types of People's
vehicles.
102. On the subject of vehicles, it might be worth
distinguishing People's modes of road transportation from bourgeois and/or
petty-bourgeois modes, as in the case of trousers, art, politics, etc., so that
we acquire an overall evolutionary/class perspective relative to the various
ideological distinctions. Certainly it
would seem that family cars, in their four-seater
relativity, reflect an atomic, and hence bourgeois, integrity commensurate with
democratic criteria, and I fancy that most such cars, vintage and modern,
approximate to a Liberal mould of relative balance, whether in terms of seating
distinctions between rear and front, passenger and driver, or in terms of a
kind of idealistic/materialistic distinction between inner and outer, enclosed
interior and external body. Yet if
relative cars correspond to a Liberal equivalent, then it would seem that a
petty-bourgeois split into two distinct kinds of absolutism will provide us
with Labour and radical Conservative equivalents, paralleling, say, the
division in 'modern art' between one sort of abstraction and another -
Expressionist on the extreme (painterly) left, Impressionist on the extreme
(painterly) right, with a materialistic/idealistic dichotomy the absolutist
consequence. Such a split is reflected,
I believe, in the distinction between two-seater open-topped sports cars on the
extreme left and, in complete contrast to this, two-seater 'encapsulated'
bubble cars on the extreme right, the former low-lying (one is almost tempted
to say 'flat') and materialistic, the latter curvilinear and idealistic, a kind
of apparent/essential dichotomy between the two, as though the one were all
external and the other all internal, the sports car all body and the bubble car
all mind or, at any rate, seating compartment.
As cars, both of them pertain to a traditional genre, like painterly art
or parliament, but as extreme manifestations of a traditional (bourgeois) genre
they reflect absolute criteria, not least of all in terms of the parallel
one-level seating arrangements. Of
course, no less than painting stretches way back to a pre-Liberal era, cars
effectively stretch back to grand-bourgeois origins in private
horse-and-carriage transportation, horses being to the roofed-in carriage what
(sculptural) frames were to paintings, viz. a carry-over from aristocratic precedent,
the use of horses independently of carriages a comparatively autocratic mode of
transportation preceding the 'democratic' modes of carriage and car, the latter
deriving its name from the former and dispensing with horses, just as modern
art, including the modern Liberal variety, sees fit, in its absolutist
predilection, to dispense with frames.
But if autocratic subnaturalism precedes
democratic naturalism, then theocratic supernaturalism succeeds it. Which brings us back to People's modes of transportation,
principally scooters and motorbikes - the former approximating to a Fascist
equivalent, the latter to a Communist one, a kind of supernatural/antinatural, God/Devil dichotomy between the two
categories, as in regard to essence and appearance, inner and outer, idealism
and materialism, smooth and rough, wavicles and
particles.
103. Scooters (stemming from
104. Could it be, I wonder, that, with its three
concentrically-biased wheels, the conventional three-wheeler is to superdemocracy what the trike
would appear to be in relation to supertheocratic
criteria - the Liberal Democratic equivalent preceding, on a lower ideological
level, the Social Transcendentalist equivalent ... of the trike
or, at any rate, of trike-like projects? Personally, I am quite prepared to believe
it, since there would seem to be a parallel of sorts between three-wheeled cars
and that marvel of concentric technology which bears the altogether distinct
and transcendent name ... 'trike'!
105. Nothing can escape the status of an ideological
equivalent, nor should anything. For in
the closed society to come, one must know how to distinguish between the
relevant and the alien and/or obsolete.
Only through such knowledge will one be able to get rid of everything
irrelevant and/or obsolescent. Only
through such knowledge will one be able to standardize, over a period of time,
Social Transcendentalist society along the highest, most uniform lines.
106. Thus even on the subject of, say, milk, one
will know that class distinctions can be inferred to exist between the
different kinds of milk and their container presentation thereof, bottled milk
being Liberal and therefore bourgeois in construction, reflecting an atomic
balance between idealism and materialism in the glass realism (transparent but
hard) of the bottle; cartoned milk being Democratic
Socialist and therefore left-wing petty bourgeois in construction, the carton
an opaque reflection of Labour materialism; while milk in a plastic transparent
bottle, or container, would be radical Conservative and therefore right-wing
petty bourgeois, reflecting, in the supernatural artificiality of the plastic
bottle, an idealistic absolutism, albeit one implicated, like the materialist
carton, in the democratic tradition, for which read 'milk', whether pasteurised
or homogenised. Unlikely, then, that
such 'bourgeois milk' would survive long into the closed societies of the future;
though we are once again obliged to posit, as in other contexts, two kinds and
levels of People's milk, both of which are somewhat artificial, or synthetic,
by comparison: a lower, or particle, kind stemming, in a manner of speaking,
from cartoned milk, and a higher, or wavicle, kind stemming from milk in plastic bottles, each
of which corresponds to Communist and Fascist equivalents. Taking the lower kind first, we are of course
alluding to powdered milk, particularly that which comes in opaque containers
(tins, cans, or whatever), and if a Marxist/Transcendental Socialist
distinction is to be inferred, then it can only apply to that between the
coarser powdered milk in tins and a smoother powdered milk in jars, the latter
on a more evolved level and symptomatic, it seems to me, of a redeemed
materialism commensurate with theocratic criteria. As regards the higher kind of People's milk,
which is of course milk of the condensed variety (suggestive of a supernatural
intensification and purification of the natural, with a corresponding reduction
in materialism, at least with regard to the quantity of milk made available to
the customer in any given container), we may distinguish, I believe, between
Fascist and Centrist levels of such supernatural milk, the former coming in
tins, the latter in compact plastic bottle-like containers ... more
unequivocally supernatural in construction, sterilized as well as evaporated,
an ideological alternative to smooth skimmed milk of the Transcendental
Socialist, or jarred, variety, and doubtless more relevant to a Social
Transcendentalist Centre than to a Transcendental Socialist State. I need hardly say what would or should be
irrelevant to both!
107. Interesting how most cars on the road in
Britain tend to be of the Liberal four-seater
variety, with two-seaters, whether of the Labour Left or of the Conservative
Right, very much the exception to the rule.
Does this indicate, I wonder, an inherent bias for Liberalism in a
majority of the British people? Possibly
not, but certainly a majority of the middle class or car-driving fraternity
would seem to be partial to middle-of-the-road criteria. How else to explain the preponderance of
four-seaters?
108. One thing I didn't write about earlier, when
discussing cars, is the distinction that has comparatively recently arisen
between four-seaters with four doors and four-seaters with two, the latter suggesting a more absolutist
predilection which may well be commensurate with Liberal Democratic criteria
or, at any rate, with some kind of compromise between the strictly Liberal and
the strictly Democratic Socialist.
Another thing which didn't occur to me at the time is that, although
bubble cars would appear to be the most idealistic or interiorized of cars, and
therefore the ones best suited to accord with a radical right-wing equivalent,
they are no more plentiful on roads in Britain than conventional
three-wheelers, a fact which obliges one to consider more typical examples of
absolutist cars that, while being less idealistic, are nonetheless distinct
from the materialistic open-topped cars of the extreme left, and therefore
serve, to all intents and purposes, as an idealistic roofed-in radical
Conservative alternative, like, for example, Porsches and Ferraris. Which would suggest that sports cars are not
only a thing of the Left but can also, under certain conditions, appertain to
the Right, albeit, paradoxically, in terms of a left-wing bias. But if we return to what precedes or may be
presumed to precede such enclosed two-seaters, we would find a more moderate,
traditional Conservative equivalence in the most capacious and luxurious of
enclosed four-seaters, like Rolls Royces
and Bensons - large cars forming an alternative, or opposition, on their own
more relatively idealistic terms to open-topped four-seaters
or low-lying cars that, in relation to modern open-topped sports cars, suggest
a traditional Labour equivalent, still materialistic by dint of the roofless
body-oriented framework, but more relative, and hence democratic, than their
latter-day two-seater successors, like the Triumph Spitfire. Yet even these must be divisible, one
fancies, into left- and right-wing equivalents corresponding to radical and
moderate criteria, with the latter having an optional rather than an obligatory
open top, while sporting hub-centred wheels in contrast to spokes. However, one need not doubt that there would
exist as much 'political' friction between the driver of an open-topped
two-seater and the driver of a close-topped two-seater, as between the rider of
a motorbike and the rider of a scooter, though never more so than when the
enclosed two-seater was genuinely idealistic (right wing) and the open-topped
two-seater genuinely materialistic (left wing).
109. An agnostic stands to an atheist as a
Democratic Socialist to a Communist: a relative, and hence moderate, version of
a similar God-denying phenomenon. Not as
antinatural as the latter, he will give God (whether
in the guise of Christ or the Father) the benefit of the doubt.
110. In the subnatural/natural
world order, women stand to men as moons to planets: lesser bodies that shine
with a borrowed light - the light, namely, of a man's spirituality, including
his tastes and opinions. When a man and
a woman marry they are, in effect, contracting into propagation; for there is
no real point in marrying unless one is intending to produce children. But when they come, children are equivalent
to suns in the atomic scheme of natural/subnatural
behaviour, and, in accordance with relative criteria, the parents revolve around,
i.e. attend to the needs of, their children ... like planets around the sun in
a solar system. Such a
cosmically-sanctioned procedure is only relevant so long as subnatural/natural
open-society criteria obtain, but not afterwards! For a supernatural world order would require
free-electron procedures commensurate with a more evolved or transcendental
society, one which completely transcends atomic blueprints, both cosmic and
organic. The family would have no place
in such a spiritually-oriented society, propagation being largely a
supernatural phenomenon connected with sperm banks and artificial insemination,
children being collectively raised at the Centre's expense in special child
centres, independent of parental association and transcending the relativity
between kindergarten and home. However,
in returning to the present century, one finds that an increasing number of
people marry without having children in mind, a factor testifying to a
post-atomic antinatural bias commensurate with
decadent relativistic criteria. In short, symptomatic of sexual materialism. Perhaps, on the other hand, the growing
propensity of many couples to produce only one child is indicative of a sexual
idealism not unconnected with absolutist predilections in an incipiently
absolute age? Could it be, I wonder,
that two or more children from a given couple has a relatively Liberal ring
about it, which is all very well from a bourgeois point-of-view, but
effectively irrelevant from both radical petty-bourgeois and People's angles?
111. A few suggestions for the future transformation
of certain existing and/or traditional institutions into centres: postal centre
(post office); conception centre (maternity hospital); medical centre (general
hospital); surgical centre (specialist hospital); military centre (army
barracks); police centre (police station); dental centre (dental surgery);
welfare centre (unemployment benefit office).
112. One's fate is other people's destinies; one's
destiny ... other people's fates. Destiny
is what we will upon ourselves; fate ... what other people will upon us. Generally speaking, destiny is benign, fate
malign.
113. Shaw is quoted as having opined that the best
form of political arrangement would be a benevolent dictatorship. I have to agree with him, but I should like
to qualify 'benevolent' by associating it with a Fascist style of leadership,
in contrast to what I perceive as a malevolent dictatorship, or one of the
Extreme Left. Not that Hitler was
particularly benevolent, any more than he was particularly fascist (if by
Fascism we understand a more theocratic style of dictatorship originating in
114. To suppose that Social
Transcendentalism emerged from Transcendental Socialism, as though one had just
switched the words around, would be a gross error! No more does Social Transcendentalism emerge
from Transcendental Socialism than ... scooters or trikes
from motorbikes or PVC from leather or condensed milk from skimmed milk,
etc. Nothing can emerge from
Transcendental Socialism because it is a closed ideology complete in itself,
appertaining to the furthest and most attenuated reach of the democratic
spectrum, rather than to the inception of a genuinely theocratic spectrum. A Transcendental Socialist cannot throw Marx
or Lenin completely overboard and proceed to steer his society in a
God-building direction. He is stuck with
them and will remain stuck with them until such time as his atheistic society
is fated to be consigned to the rubbish heap of world history. One cannot transform dialectical materialism,
the world-view of the Antichrist, into post-dialectical idealism. The move towards a pure Centrism can only
come from a Social Transcendentalist precondition, and Social Transcendentalism
owes more to Fascism than ever it does to Communism. No less than Transcendental Socialism is a
kind of Supercommunism in relation to
Communism-proper, so Social Transcendentalism is a kind of Superfascism
in relation to Fascism-proper. For they
each transcend the extremist traditions of Communism and Fascism on their own
respective terms - Transcendental Socialism a pseudo-civilized/quasi-barbarous
antithesis to the Christian/Liberal civilization of the aligned West, Social
Transcendentalism the inceptive ideology of a new and final civilization,
destined for world-wide applicability.
And, to be sure, there is a parallel of sorts between Eastern Orthodoxy
and Roman Catholicism, both of which emerged, on different terms, from the womb
of Graeco-Roman civilization, though each of which
appertained to a spectrum of evolution separate from that which preceded
them. But this evolutionary progression
from Graeco-Roman civilization to Eastern
Orthodox/Roman Catholic civilization, and from Anglo-American civilization to
Transcendental Socialist/Social Transcendentalist civilization is only a kind
of macrocosmic parallel to a progression, within man, from the old brain to the
subconscious, and from the new brain to the superconscious,
which is equivalent to saying, on more abstract terms, from proton particles to
wavicles, and from electron particles to wavicles, with Eastern Orthodoxy and its latter-day
antithetical equivalent, Transcendental Socialism, taking transitional
positions in-between each progression, with a bias for the particle, or
materialistic, side. Yet civilizations
do not, any more than changes within the psyche, spring-up independently of
environmental factors, but are to varying extents indebted to or conditioned by
them, both in their natural and artificial manifestations. For it can be contended - and not without
ample justification in light of my own work - that the further man evolves,
whether in terms of the macrocosmic civilization or of the microcosmic psyche,
the freer he becomes from materialistic conditioning factors and the more, by a
correlative degree, do his psycho-civilized aspirations acquire a
transcendentally idealistic character that owes little or nothing to the
natural environment but which serves, on the contrary, to modify that
environment and, in addition, create a completely new environment which
mirrors, on the material plane, such aspirations. At this most extreme stage of his evolution,
he effectively becomes a spirit in the material world, modifying and recreating
it as though from a purely transcendent vantage-point. No longer man but Superman, he must fashion
the world in a supernatural, or synthetic, image of himself, and thereby redeem
it, transforming it into an intimation, on the material plane, of the heavenly
Beyond.
115. In the realm of art, the progression from the
old brain to the subconscious and from the new brain to the superconscious
... is paralleled by a progression from sculpture to painting on the one hand,
and from sculptural light art to holograms on the other hand. Again, parallel to this, one could speak of a
progression from dreams to visions and from ratiocination to contemplation in
respect of the brain/mind dichotomy itself, which would further confirm an
overall proton/electron division with alternations, as it were, between their
respective particle and wavicle sides. Dreams pertain to the old brain no less than
visions to the subconscious, being a subconscious projection into consciousness
of dream-related material. In both
contexts, a kind of madness compared with the sanity of new-brain
ratiocination, which only became a conscious Western ideal in the eighteenth
century, from which we must evolve, in due place and time, towards the supersanity, as it were, of hallucinogenic enlightenment,
if the new brain is to be transcended by and through the superconscious
in the name of electron-wavicle idealism. So, considered historically, one could
contend that madness leads to supermadness, or an
unconscious desire to exorcise dreams through natural visions, while sanity
leads to supersanity, or a consciously-expressed
desire to escape from 'wilful' ratiocination into the passive contemplation of
artificially-induced visions. All of
which would parallel, in approximate evolutionary stages, a progression from
the Kingdom to the Church, as from proton particles to wavicles,
followed by a similar progression from the State to the Centre, or from
electron particles to wavicles, in due course of
evolutionary time. Thus if dreams are
especially relevant to the autocratic Kingdom, or an age of old-brain
materialism, then visions would be especially relevant to the Catholic Church,
or an age of subconscious idealism.
Likewise, if ratiocination is especially relevant to the
116. Since brain, whether old, middle, or new, is of
a particle bias in relation to mind, whether subconscious, conscious, or superconscious, it is, ipso facto, objective, in
contrast to the subjectivity of the mind's wavicle
bias. Thus, in alluding to dreaming or
thinking, we are dealing with an objective experience, whereas visions and
trips appertain to the subjective. But
there are two kinds of objectivity no less than two kinds of subjectivity, and
these may be defined as the external mode and the internal mode, depending on
whether we are referring to the proton-biased old brain and/or subconscious or,
on the contrary, to the electron-biased new brain and/or superconscious. Protons confer an external status, electrons
an internal one. The evolutionary
Kingdom/Church progression from old-brain dreaming to subconscious visions is
therefore equivalent to a progression from the external objective to the
external subjective, while the later State/Centre progression from new-brain
ratiocination to superconscious contemplation is
equivalent to a progression from the internal objective to the internal
subjective, the former materialistic and the latter idealistic. Appearance precedes essence, but is duly
eclipsed by it.
117. Objectivity, whether of
the external or internal varieties, appertains to the Left, subjectivity to the
Right - a straight dichotomy between brain and mind, materialism and idealism. When there is no such dichotomy or, rather,
when brain and mind are conceived on moderate terms, as mid-brain and ego-mind,
we have neither Left nor Right but Centre (not to be confused with Social
Transcendentalism, which is radically Cent(e)rist
rather than moderately Centrist), and this applies as much to the Protestant Church
as to the Liberal Parliament - a uniquely atomic compromise germane to a
strictly Christian civilization which, of necessity, fights shy of particle and
wavicle extremes.
It was precisely the Centrist nature of Protestantism and Liberalism
that led from the right-wing, or Catholic, Church to the left-wing, or
Republican, State. Yet the
Protestant/Liberal compromise precludes, by its very centrist nature,
allegiance to either a genuine church or state, since it signifies a dovetailed
combination of the two which, as in the context of the ego-mind/mid-brain in
relation to the subconscious and the new brain, constitutes a uniquely atomic
centrality. Neither properly subjective
nor properly objective, the Protestant/Liberal society adheres to its own worldly
compromise in pseudo-subjective religion and pseudo-objective politics, the
former egocentric and the latter brain-centred.
118. Against feminism, which posits an equality of
the sexes irrespective of professional, moral, or spiritual considerations, I
posit an equality of the sexes based on the extent to which women are being masculinized, i.e. adopting civic, commercial, or
professional responsibilities, and generally dressing and looking (with short
hair, absence of make-up, etc.) more like men, so that it becomes illogical to
regard them as women and to discriminate against them in
consequence. This I call 'masculinism', which implies an equality owing its
justification to the idealism of a woman taking upon herself a lifestyle and
occupational responsibility similar to that of a man. Pertaining to an absolutist evaluation of men
and women, such equality indicates a People's level of sexual categorization
that suggests, on account of its implicit idealism, a Centrist ideological
equivalent commensurate with closed-society supertheocratic
criteria. Not simply men and women but,
in effect, Supermen and quasi-Supermen.
The notion, on the other hand, that men and women are equal irrespective
of how they dress, think, act, or live, derives its case from purely
materialistic factors relating to human bodies and must therefore be accorded a
Communist status, as befitting a materialistic absolutism. Thus 'masculinism'
and 'feminism' confront each other across an idealistic/materialistic divide,
the former high and the latter low - God and Devil at approximately Messianic
and Antichristic stages respectively.
119. It makes a lot of difference whether one
listens to music through speakers or headphones. In fact, all the difference
between a democratic and a theocratic equivalent. For speakers are to recorded music what cars
are to road transportation - a bourgeois and/or petty-bourgeois mode of
conveying recorded sound which should be clearly distinguished from People's
modes, in the use of headphones of one kind or another. Doubtless speakers fall into different
'democratic' categories, such as Liberal Democratic, Labour, and Conservative,
and I fancy that the larger types of cabinet, having two or more speakers, can
be accorded a Liberal status by dint of their inherent relativity, whereas
Labour and Conservative cabinets would have to approximate to an absolutist
status, either literally in terms of just one speaker to each cabinet or with,
to all appearances, a flat one-piece cabinet front. Certainly, Labour and Conservative cabinets
ought to be smaller than the Liberal Democratic variety, albeit of quite
different shape - the Labour cabinet squat and hence materialistic, the
Conservative cabinet slender and hence idealistic, the former more suited to
the floor, the latter probably used to best advantage when appended to the
wall, each of them flanking what one can only suppose to be a Liberal
Democratic norm of cabinets raised on legs.
However that may be, cabinets of whatever type approximate, in their
square or oblong construction, to a democratic appearance-oriented norm that,
while typical of an open society, would become untypical (to the point of
exclusion) of a People's society, particularly of Social Transcendentalist
provenance where, needless to say, only headphones would truly apply. Of course headphones, no less than radical
speakers, are divisible into two distinct categories, viz. a Fascist and/or
Centrist category on the idealistic side, and a Communist and/or Transcendental
Socialist category on the materialistic side, depending whether they are of the
micro or the conventional type; whether, in short, they chiefly pertain to
cassette-recorders or to record-players.
In the former instance they will be small, light, concentrically orientated
in the foam-covered phones, and of a largely plastic or synthetic construction,
the overall style designed to convey a wavicle bias
appropriate to superidealism. In the latter instance, the headphones will
be comparatively large, heavy, ring-like in the ear padding around the phones,
and also of a largely synthetic construction, though there may be more metal
and/or leather in the overall composition of these particle-biased kinds of
headphones, particularly on the more unequivocally Communist level, i.e. the
earlier level which precedes, as it were, a Transcendental Socialist
streamlining and, in consequence, slight contraction of materialism. Certainly an analogy with the squat, round
kinds of rolls comes to mind with these 'Antichristic'
headphones, no less than the 'Messianic' type evoke an analogue favouring the
elongated, slender kinds of rolls already discussed.
120. Such analogues apply equally well to electric
shavers: the squat, compact ones suggestive of a Communist equivalent, the
slender and longer ones suggesting a Fascist equivalent, both of which kinds,
irrespective of individual variations on the cutting/trimming levels, are
beyond naturalistic modes of shaving and therefore, in contrast to safety
razors, would seem to be People's modes of shaving that indicate an artificial
or supernatural integrity. As in other
contexts, ordinary hand razors can doubtless be categorized along lines
approximating to Liberal Democratic, Labour, and Conservative distinctions, and
I fancy that while the double-edged variety will be Liberal Democratic, the
single-blade varieties approximate, by contrast, to Labour and Conservative
equivalents - with metallic razors appertaining to the former and disposable
plastic razors to the latter, in a sort of moderately antinatural
and supernatural status commensurate, in each case, with radical
petty-bourgeois absolutes. Probably most
'democratic' shavers (here I use the term in a personal sense) employ one or
other of the synthetically-produced kinds of canned shaving cream, but there
are doubtless some who, whether from class prejudice or ingrained habit, mix
their own shaving potion in a naturalistic fashion, suggestive of a Liberal or
even of a traditional Conservative bias.
Either way, a relativity between cream and blade is established which
indicates an atomic compromise germane to democratic criteria, particularly
within a Protestant/Liberal framework.
Not so with the absolutist 'theocratic' shaves of the electric shavers;
though I fancy that the Centrist type of person would be more disposed to the
application of aftershave lotion than his Communist counterpart, thereby
establishing a sort of Social Transcendentalist equivalence in which the
particle aspect of shaving, viz. that which pertains to the electric shaver, is
subordinated to its wavicle aspect, viz. that which
involves aftershave lotion, and a new civilized ideal - the converse of the
'democratic', with its shaving-cream introduction - duly ensues. I ought also to add that the truly
'theocratic' type of shaver will run on batteries rather than off the mains,
batteries being less anti-supernatural than supernatural, and hence
comparatively benign, allowing for greater transcendental freedom than can be
achieved with leads. In short, there is
something evil about electricity, but good about batteries.
121. Worship is a religion for fools;
self-realization a religion of the wise.
122. All higher art indirectly appeals, in varying
degrees, to the element of self-realization in man through self-transcendence. When we listen to music or read a book or
contemplate a painting, the body is stilled, transcended, and we live in and
for the mind. Now while this indirect
method of self-realization is inferior (because dependent on external
phenomena) to the direct and internal method, it is nonetheless preferable to
activities which appeal to the body, the lower self in both its physical and
psychic manifestations, and therefore enslave us to self-indulgence. A civilization that finds its ideal in a
balance between self-indulgence and self-transcendence will not take such
moralizing too seriously. But a
civilization that upholds the true ideal of self-realization will find even
self-transcendence unacceptable, insofar as it is the converse side of an atomic,
egocentric coin rooted in self-indulgence and therefore no more than 'the best
of a bad job', so to speak. No, a truly
ideal civilization will prefer to cultivate the self directly, through
innermost contemplation and meditation, and accordingly dispense with all art
not conducive to the furtherance of this transcendent ideal of the utmost
spiritual purism. Such 'art' as it
upholds will appeal rather more to self-realization than to self-transcendence,
being akin to the state of inner contemplation.
Of course, this also in some degree applies to certain kinds of 'modern
art', meaning extreme right-wing petty-bourgeois abstraction; works, for
example, by Mark Rothko and Ben Nicholson which, though on canvas or something
analogous and therefore pertaining to a democratic tradition in art, intimate
of theocratic possibility, inducing, by their highly simplistic abstraction, a
quasi-state of self-realization, forcing the 'viewer' back upon himself and his
own deeper resources. All such 'art',
though particularly that which (like holography) is inherently theocratic,
attempts to transcend art by approximating as closely as possible to pure
spirit, a fact of necessity that must make it appear boring and sham from the
traditional viewpoint of 'democratic' art, which, on the contrary, appeals to
self-transcendence through one or another degree and one or another kind of
representational egocentricity, and is consequently but the complementary
opposite of self-indulgence. Such
'democratic' art will often appear brilliant and reflect a most sophisticated
technique, the combination of which can hardly fail to induce
self-transcendence. But the 'art' that
stems from the higher types of abstraction, and which should have special
relevance to the supertheocratic societies of the
Centrist future, has no such intention, but is solely designed to facilitate
self-realization by directly appealing to the meditation state, by paralleling
it, in other words, as far as possible.
Art ends where self-realization begins.
Self-realization is facilitated by superart.
123. When we contrast People's levels of culture or
religion with bourgeois levels, we are encouraged to distinguish between the
direct and the indirect approach to self-realization, or even to contend that
self-transcendence isn't so much a negative form of self-realization ... as a
negative complement to self-indulgence, and consequently something that falls
woefully short of even an indirect appeal to self-realization. In short, a world closed-in upon itself, alternating
between brain and ego, body and mind, and therefore having little or nothing to
do with the superconscious. But when, by contrast, we confine ourselves
to People's levels, we find that self-realization can take indirect or direct
forms, depending on whether tripping or meditating is the order of the
day. To be sure, there is a lot of
difference between the contemplation of artificially-induced visionary
experience and the direct cultivation of pure spirit through transcendental
meditation. In the first case we are
dealing with internal appearances; in the second case with internal
essences. However, appearance must
precede essence in the unfolding of People's civilization, and consequently the
indirect form of self-realization should precede the direct form, as in a kind
of Catholic/Puritan distinction that will be repeated on more intensive terms
at the artificially-engineered levels of the brain and new-brain collectivizations in the ensuing post-Human
Millennium. Thus tripper into meditator followed, in the post-Human Millennium, by hypertripper into hypermeditator,
the latter of which will directly precede transcendence and the consequent
attainment of pure spirit to space where, as electron-electron attractions, it
will converge and expand towards the Omega Point, the definitive 'globe' of
pure spirit, which is synonymous with ultimate divinity, i.e. the Holy Spirit.
124. Sense in which racing cars approximate to a
literal Communist equivalent analogous, in their militant absolutism, to Socialist
Realism in canvas art. By which I mean
that racing cars are a mode of car no less than Socialist Realism is a mode of
art, and are therefore aligned, on a tangential basis, with a democratic
tradition. If motorbikes of one kind or
another are Marxist or Transcendental Socialist equivalents in the 'Western',
or idealistic, sense to which such designations usually apply in my work, then
the racing car would appear to be more literally or realistically Communist on
account of its absolutist materialism of an open-topped, one-seater construction - a militantly democratic equivalent
paralleling the proletarian absolutism of Socialist Realism. Paradoxically, however, it is in the West
rather than the East that racing-car driving finds its chief practitioners.
125. Another parallel to racing cars would be
recorded music, particularly heavy rock and/or metal, played on stereo with the
use of speakers rather than headphones, so that the transmission and reception
of sound assumes an apparent as opposed to an essential status (falling short
of the headphone absolutism that, in its interiorization
of sound, indicates a theocratic dimension), suggestive therefore of an
extreme, or peripheral, democratic equivalent that could, once again, be
described as realistically Communist or, better still, literally Marxist. Certainly there is something radically
materialistic about playing heavy rock as loudly as possible via speakers, and
I fancy that the same applies to racing-car driving which, in its intensive
noise on the ring-like circuits of the track, suggests a materialistic evil
stemming from a left-wing democratic tradition rather than intimating of a
theocratic possibility, and which is accordingly beneath redemption, an
end-in-itself, as hostile to idealism as to realism and therefore nowhere near
being a Transcendental Socialist equivalent ... wherein even the Marxist
ingredient is in some degree transmuted, i.e. endowed, no matter how
paradoxically, with an idealistic dimension, and motorbikes (not to mention leather
jackets) are the ideological consequence.
126. It has been said of Irish thought, and by no
less a scholar than Richard Kearney in The Irish Mind, that it is
against logocentrism, or the largely Western concept
of the interdependence of antitheses which makes for an atomic dualism of, say,
good and evil, truth and illusion, or pleasure and pain. Rather, the Irish seem to prefer - and the
modern Irish not least of all - a decentralizing bias that implies a refutation
of dualism and an acknowledgement, no matter how indirectly, of some more
absolutist frame-of-reference wherein evil is independent of good and good
independent of evil. Yet this shouldn't
be interpreted as implying that Irish thought and, as a corollary of this,
Irish conduct are against centralism; for the early Irish, in particular the
Boyne people, were highly centralized in their religious affiliation with the
unity behind all dualism, the central-star roots of cosmic evolution in the
Galaxy. Rather, it implies a revolt against
atomic centrality, so dear to the
Protestant/Liberal British, and a desire, no matter how obliquely
expressed, for a higher, more absolutist centrality which, in traditional
terminology, could be described as of the Holy Ghost rather than of Christ,
i.e. a free-electron centrality of the Good which necessarily transcends the
good/evil dichotomy of the worldly atomists by dint of the fact that this
manifestation of the Good, like its pagan antithesis the Evil, is inherently
absolutist and thus beyond all logocentric dualism, a
new and altogether superior kind of Good commensurate, so I believe, with the
definitive, or omega, centrality of the Social Transcendentalist Centre,
wherein a People's theocracy is the ideological concomitance achieved under a
maximum centralized leadership, and the People are accordingly spiritually
sovereign. 'Things fall apart; the
centre cannot hold' wrote Yeats in The Second Coming, and one might be
forgiven for detecting a 'falling apart' from the 'centre' in the gradual
emergence and development of the Irish Republic, which first of all 'fell' from
the U.K. 'centre' of Great Britain and Ireland, and which continues to 'fall',
on its own terms, from what remains of the logocentric,
atomic legacy of British imperialism in Ireland. Yet only, however, up to a certain point, by
dint of the restraining influence of the Roman Catholic Church, whose existence
precludes a radical and irredeemable 'fall' into the Marxist materialism of a
socialist republic. Instead, one finds
an extreme dualism between church and state that, in some degree, parallels the
Catholic/Republican dualism of the French while being distinct from it to the
extent that the Church has more influence and power in Ireland than in Voltairean France - a reflection, in part, of the majority
Irish people's inherent religious bias.
Consequently republicanism is unlikely to be regarded, by such a people,
as an ideal in itself, but, rather, as a necessary evil, a political framework
inherited from the struggle against British imperialism which, willy-nilly, the
Irish are stuck with, in the interests of their political freedom. Of course, such freedom is very
important. For if the majority Irish are
not to remain enslaved to Catholicism for ever, they must utilize their
political freedom and endorse, in due democratic time, the teachings and
intentions of Social Transcendentalism, in order that the Centre may be born
from the womb of the Liberal Republic and impart to them the religious
sovereignty which, with its emphasis on centre-guided self-realization, should
be so much more important to such a people than political sovereignty, being
the next logical evolutionary step beyond it. Having acquired democratic sovereignty
through the Republic, the true Irish should use such sovereignty as a
springboard to the ultimate sovereignty of the spirit. Thus the Republic will be truly vindicated,
as electron particles make way for electron wavicles
in due process of evolutionary change.
For it is inconceivable that a 'republican' people should be viewed as
peasants, and it is therefore most unlikely that they would wish, as nominal
proletarians, to remain under the dominion of the Catholic Church when the
opportunity to embrace the Social Transcendentalist Centre becomes available to
them, bringing with it the omega religion of a transcendent freedom.
127. Interesting how, in the
alpha of evolution, things proceed in threes and in three layers, so to speak,
as dualism emerges from the unitary roots of cosmic evolution in the central
star of the Galaxy.
Thus central star/peripheral stars/planets, the latter two originating
in the former to the extent they were once a part of it that exploded out, or
'fell', in Biblical parlance, becoming, in due process, smaller stars which, in
turn, became suns and planets ... as the smallest ones cooled or hardened and
thus gave rise to a sort of magnetic tension of cosmic equilibrium vis-à-vis
both suns and central star combined.
Thus the cosmic roots of the atom in a very lopsided, absolutist atomic
structure favouring protons.... Which continues through subnatural
and natural creation in terms of the planet as a microcosmic, though slightly
expanded, version of the Galaxy, with threefold distinctions between fiery
centre of the earth, mineral crust, and organic soil; followed by similar
threefold distinctions between sap, bark, and leaves within the overall atomic
framework of trees; followed by yet other threefold distinctions between blood,
bone, and flesh within the overall framework of apes, who are no less a kind of
animal than trees are a kind of plant, and from whom man is believed to have
evolved, as a further extension of the blood-bone-flesh triplicity
within the overall framework of the human body, still tied to the animal world
in all essential matters and therefore a reflection, on higher terms, of the
basic subatomic pattern, which finds its social equivalence in the division of
men into royals, nobles, and populace, corresponding to blood, bone, and flesh,
with the priestly caste corresponding to marrow in the bone - the Lords
spiritual as opposed to temporal - and the soldiery to muscle in the flesh, a
rather more militant or powerful manifestation of the populace, or
peasantry. Naturally, such a feudal
ordering of society also corresponds to the divisions between fiery centre of
the earth, mineral crust, and organic soil, society corresponding to the
overall integrity of these phenomena in the planet itself, not to mention to
the divisions between sap, bark, and leaves in the overall integrity of trees - royals,
nobility, and populace. However, it
should be remarked that the individual also reflects such a feudal, or
subatomic, society in the totality of his body, though his body would not be of
much use to him were it not governed by the brain, specifically the old brain -
any more than the planet would be of much use to itself were it not governed,
in large measure, by the sun and thus constrained to revolve around this
peripheral star within the overall framework of the Solar System. Would it be stretching the analogy too far to
contend that what the sun is to the earth, the brain is to the body, viz. a
monarchic equivalent that presides over the inherent blood-bone-flesh triplicity of the body?
No, I do not believe so!
128. Now if, in deriving the monarchic principle
from the sun, we are led to derive the papal principle from the central star of
the Galaxy, then we would have a 'divine' equivalent for the subconscious,
which may be said to exist in as superior, albeit unseen, a relation to the old
brain as the central star of the Galaxy to the sun and, indeed, to the totality
of stars within the Galaxy, a Godfather equivalence in relation to 'fallen
angels', or devils. Certainly it would seem that the papacy corresponds to or
symbolizes the Father, the Catholic Church being very Father orientated and
thus, as mentioned earlier in this book, highly disposed to the subconscious,
with its visionary essence. Hence an
autocratic society, intelligible as a Kingdom, reflects the overall
construction of the human body (with blood, bone, and flesh governed by the old
brain) no less than the overall construction of the Galaxy, and may be said to
derive, in large measure, from each, though particularly, I would argue, from
the former, which is closer, after all, to man than (is) the Cosmos. Therefore the relation of Kingdom to Church,
or of old brain to subconscious, parallels the relation of Satan to the Creator
on the microcosmic level, or the sun to the central star of the Galaxy on the
macrocosmic level, and we may consequently infer that the monarchy corresponds
to the former, i.e. the Devil, and the papacy to the latter, i.e. God, as
materialism and idealism confront each other across an autocratic divide of
proton particles and wavicles, old brain and
subconscious, temporal and eternal, with subatomic society, akin to the planet,
constrained to the dual sovereignty of monarch and pope, whilst acknowledging
the overall moral superiority of the latter.
Now we need not doubt that the distinction between kings and popes
reflects, on a wider level, the galactic distinction between peripheral stars
and central star, so that the Catholic civilization of the Middle Ages may be
taken to reflect the Galaxy, or a galaxy, with many kings and one pope, the
kings each having a particular society, or planetary equivalent, to rule over
(just as individual stars have their own solar systems), but constrained, for
the duration of subatomic criteria, to an acknowledgement of the central
authority, situated in the Vatican. Now
this fact would explain, in no small degree, the paradox between political
strife and spiritual unity, no less apparent in early Irish civilization where,
in accordance with the more unequivocally-absolutist nature of pagan society, a
relatively undifferentiated distinction existed between the King of Tara and
the kings of the provinces and/or tribal formations, the former corresponding
to the spiritual authority of the One behind all dualism, the latter to
individual societies. Now the King of
129. Only when the papacy feels especially
threatened, as by the rise of Protestant heresy, will it feel obliged to
abandon its idealism to the extent of ensuring and bolstering, through active
counsel, the loyalty of Catholic monarchs.
For Protestantism is against the papacy and, by implication, the Father,
a truly humanistic rebellion against papal authority that can only undermine
the foundations of the Church to the inevitable detriment of the papacy and
overall integrity of the subatomic world order.
Protestantism is naturalism, the atomic balance, in Christ, between the
Father and the Holy Ghost, the focus having shifted from the alpha extremism of
an old-brain/subconscious dichotomy to the humanistic middle-ground, as it
were, of brain/ego dualism, with a corresponding progression from monarch and
pope to prime minister and archbishop.
No longer a hierarchy focused on and derived from the 'otherworldly' galactic
cosmos, the Protestant revolt leads, in its civilized flowering, to a humanist
commonalty based in this world, with realism rather than idealism or
materialism the golden mean, a realism appertaining to politics no less than to
religion and therefore focusing sovereign attention upon the individual, who is
deemed responsible, in large measure, for his own destiny. As democrats and deists, Protestants have
little sympathy for autocrats and theists, and one could logically infer that,
to all intents and purposes, they are atheistic with regard to the Father,
since formally scorning his representative on earth in the interests of a more
unequivocally Christian humanist stance.
130. Of course, from Christian humanism to
Antichristian humanism is just a matter of time, and although Protestantism has
no real ambition to transform itself into Communism, it nevertheless paves the
way, if indirectly and in spite of itself, so to speak, for that more
absolutist and collective humanism which deifies the proletariat and,
consequently, is atheist even with regard to Christ, whom it castigates as a
bourgeois idol. In short, worldly
realism paved the way for anti-worldly materialism, which owes more than a
little to the Jews and, in particular, to Karl Marx. Thus, in its rebellion against otherworldly
idealism, Protestant civilization eventually became the cradle of a revolt
against worldly realism that takes the full-blown form of the modern
131. Fortunately I am neither a Protestant nor a
Communist but a self-styled Social Transcendentalist, so I do not feel
personally threatened or imprisoned by proletarian materialism. Neither am I a
Neo-Platonist, with an alpha-stemming closed-world view of salvation ... as
entailing a return to the Father, the primordial One from which man, in
conjunction with the rest of Creation, 'fell'.
I do not confound alpha with omega or think solely in terms of the
former, and I have to confess to a poor view of those who, in this day and age,
suppose that the Holy Trinity should be regarded as an alpha entity, with the
Son and Holy Ghost as merely separate manifestations of the Father. I can perfectly well understand such
absolutist reasoning in the context of the Middle
Ages, which were autocratic in character and therefore partial, in their
comparative primitivity, to an alpha-stemming
evaluation. But in an incipiently omega
age, an age the other side of democratic relativity, such a view of the
Trinity, not to mention salvation, can only be obsolete; though societies
upholding Catholicism doubtless contain individuals who would contest that, if
only from their own aristocratic point-of-view.
Having lived most of my life in a Protestant society, with its brain/ego
dualism, I have never felt constrained to limit myself to
old-brain/subconscious thinking. Nor
have I allowed myself to identify too closely with its humanistic successor,
since atomic criteria are largely alien and distasteful to me, and I have
avoided, as far as possible, their worldly seductions. Instead, as a Catholic-born Irishman exiled
in England, I have preferred to concentrate on new-brain/superconscious
dualism and to develop, from a superconscious
vantage-point, a uniquely transcendent concept of salvation which posits a
steady progression towards free-electron spirituality in an omega culmination
of evolution that, in its electron-electron attractions, is radically, indeed
diametrically, antithetical to the proton-proton reactions of the alpha
inception of evolution in the Father.
Natural creation, including man, from a subnatural
base is one thing, but supernatural creation, including Superman, from an
artificial base ... quite another! It is
both man's privilege and destiny to break entirely free of the natural and to
aspire, ever more intensively, towards the supernatural. An omega-oriented closed society would have
nothing to do with the Father, nor, for that matter, with His only begotten
Son. Instead of worshipping these alpha
and egocentric levels of God, the People, as superfolk,
would realize their own spiritual perfection in the cultivation of pure spirit
and thus, in effect, become the Holy Ghost, if on a comparatively humble level
initially. No longer politically
sovereign in the new brain, they would be religiously sovereign in the superconscious, a progression from electron particles to wavicles, as from the Republic to the Centre. Now the superconscious,
with its capacity for artificially-induced visionary experience, is radically
antithetical to the subconscious, which knows only the subnaturally-induced
visionary experience of dreams. Dreams
and trips - two diametrically antithetical levels of visionary experience -
correspond, on their own terms, to the Father and to the Holy Ghost
respectively, and it would be as impossible to confound the one with the other
... as to confound old-brain instinctual motivations with new-brain
intellectual ratiocinations, corresponding to Satan and Antichrist. If we obtain an inkling of the Father through
dreams, we draw nearer to the Holy Ghost through trips. And, in between, we find the natural
consciousness of egocentric vision, which corresponds to Christ. Thus subconscious, conscious, and superconscious parallel the Holy Trinity in an evolutionary
way, just as old brain, brain, and new brain parallel Hell, World, and
Anti-world or, conceived politically, Henry VIII, Cromwell, and Lenin,
corresponding to the Anti-Father, the Anti-Virgin, and the Anti-Christ, which
find their political concomitants in the autocratic Kingdom, the parliamentary
State, and the democratic Republic, while the Holy Trinity, by contrast, has
its religious concomitants in the institutions of Temple, Church, and Centre
... in that order, with the Catholic Church being especially partial to the
Blessed Virgin - no less a sort of intermediate divinity between the Father and
the Son ... than the Second Coming is a sort of intermediate divinity in
between the Son and the Holy Ghost, as germane to Social Transcendentalism.
132. If Eire was a genuine republic instead of a
nominal one, it would have an executive presidency, like
133. Between the Father and the Holy Ghost there is
no contiguity, no more than there is any contiguity between the subconscious
and the superconscious, or between pope and leader
or, for that matter, old brain and new brain, as between monarch and
president. Absolutes do not blend. Only with the in-between realm of Christ or
ego or archbishop or brain or prime minister ... does a kind of contiguity with
the absolutes exist, to the extent that the relativity of the atomic
compromises reflects a diluted version of the antithetical absolutes while the
compromises remain integrated entities in themselves. Likewise, a contiguity of sorts exists
between God and Satan on the alpha level of the central star of the Galaxy and
the sun, as between subconscious and old brain, or pope and monarch. No less than the central star of the Galaxy
precedes the peripheral star that is the sun, so the subconscious precedes the
old brain and, in the undifferentiated guise of God-Kings, the papacy precedes
the monarchy in the evolutionary progression of alpha-stemming life. In regard to the latter context, it could credibly
be contended that the Kings of
134. Materialism and idealism, Devil and God either
side of the realistic world, of which nature is the epitome. For, unlike the Galaxy conceived in the
hierarchical totality of central star, suns, and planets, and unlike man and,
for that matter, the animals, who correspond to the galactic hierarchy of
star-equivalent subconscious, sun-equivalent old brain, and planet-equivalent
body (divisible, as with the planet, into three distinct levels, viz. blood,
bone, and flesh), nature, with particular reference to trees, is bereft of a
head, which is to say independent of a governing mind/brain,
idealist/materialist dichotomy, since quintessentially realistic and, hence,
corporeal. Nature does not revolve
around the sun, like a planet, and consequently it is tangential to the
hierarchical ordering of the Solar System, not to mention the Galaxy in toto. The chief
distinguishing factor about nature, not least of all in relation to trees, is
that it is static, does not revolve or move, like the human body, at the
dictates of some superior governing entity.
Naturally it is dependent on the sun for sustenance and growth, but that
is all! Rooted to the earth and
incapable of movement, it remains profoundly worldly, one might almost say
heathen, and we need not doubt that the worship of nature will be especially
prevalent in an age of realism, like the 18-19th centuries, when the old
hierarchical order, embracing monarchs and popes, has been called into
question, if not effectively overthrown, and a new concern for man in the world
below, meaning this one, becomes the guiding principle, a concern which finds a
palpable analogue in nature, seemingly independent of cosmic coercion. Whether we are mindful of Jean-Jacques
Rousseau in the nineteenth century or of John Cowper Powys in the twentieth,
the advocacy of nature has its raison d'être in the apparent freedom
from autocratic tyranny that nature seems to reflect, and is accordingly a
quintessentially Liberal ideal. But if
it is Liberal, it is scarcely Socialist, and few indeed are the latter-day Socialists
who, with their materialistic contempt of realistic compromises, subscribe to
the doctrine of nature worship, or 'Elementalism', to
cite Powys.
135. Why were the masses content to live under a
cosmos-derived hierarchical system for centuries and then, at a certain later
point in time, suddenly rebelled against it and, in some countries, freed
themselves from its clutches? Why all
the talk of freedom from tyranny or autocratic constraints when men had taken
such bondage for granted times-out-of-mind?
Evidently for the simple reason that they had changed,
had become, under evolutionary and social pressures, different from what they
were before. No longer peasants
but, thanks in large measure to bourgeois gains at the expense of the
aristocracy, incipient or actual proletarians, a different breed of men for
whom the old order, suitable to peasants, was no longer relevant; a breed
largely urban rather than rural, an artificial humanity scorning the subnatural/natural affinities of the peasantry; a breed
that would not have come into existence had the bourgeoisie not created it out
of their need for industrial exploitation and the correlative availability of a
steady reservoir of cheap labour situated in the towns and cities. In sum, an electron-biased breed of humanity
that must be accorded an antithetical status to the proton-biased breed of
humanity which, as peasants, had preceded them, no longer creatures of the soil
or identifiable with leaves, but city creatures, artificial and industrial,
whether white- or blue-collar, intellectual or manual. And fated to struggle against that atomic
breed of humanity which, whether in Cromwellian
England or Napoleonic France, had wrenched power from the aristocracy and
thereby established their own liberal societies - either parliamentarian, as in
the (earlier) English Revolution, or republican, as with the (later and more
radically materialistic, albeit still fundamentally realistic) French
Revolution. Man evolves, and the final outcome
is a completely different type of humanity, no longer partial to Fathers and
Sons but potentially of the Holy Ghost, desirous of the freeing of electron
equivalents from all proton and/or atomic constraints. Small wonder that such men look upon monarchs
and popes, not to mention prime ministers and archbishops, with loathing and
disdain! For them, only presidents and
leaders will suffice.
136. Yet the electron breed of humanity is itself
divisible into two kinds, viz. particle and wavicle
equivalents, approximately corresponding to blue- and white-collar workers
respectively, and it makes a lot of difference whether revolutionaries
primarily side with the one kind or with the other, since the People's society
that eventually emerges will have a bias accordingly, and the emphasis fall on materialism
or idealism rather than on both equally.
This is the distinction, of course, between Transcendental Socialism and
Social Transcendentalism, with Antichristic and
Second Coming affinities in each case. If the former, then the emphasis is on new-brain materialism and an
executive presidency. If the latter, then the emphasis will be on superconscious
idealism and an executive leader.
In the first case a People's democracy, in which a premium is attached
to the (comparatively) mindless manual work of the industrial proletariat, or
blue-collar workers. In
the second case a People's theocracy, in which a premium is attached to the
(comparatively) mindful intellectual work of the commercial superfolk,
or white-collar workers, with due emphasis on mind-oriented play as a higher
long-term ideal than brain work.
Thus while the Communist type of People's society puts the emphasis on
the lowest kind of worker, the Centrist type of People's society to come will
place due emphasis on the highest kind of worker - the one with a bias for mind
over body.... Which should ensure the final and highest kind of People's
revolution, with a superidealistic bias and a
penchant for leaders who, in the Social Transcendentalist context, will be akin
to transmuted presidents, a distinction duly emerging between the leader of any
given Social Transcendentalist Centre (within a federation of Social
Transcendentalist Centres) and the overall leader of the Centrist federation,
who will have a superleading status the antithetical
equivalent to the superruling status of the pope
vis-à-vis individual monarchs within an alpha-stemming civilization. By which I mean that the overall leader, or superleader, will symbolize the projected spiritual unity
of the Holy Ghost, the unitary aspiration of humanity towards the culmination
of evolution, and will accordingly reflect a divine status commensurate with
the superconscious, whereas the individual leaders of
any given Centre will represent the various components of the federation and function
on a quasi-presidential basis, with new-brain affiliation, albeit one
transmuted in and by the Centre to a subordinate status vis-à-vis the superconscious, or superleader,
that will accord with the 'social' side of Social Transcendentalism. Thus leaders will stand to the superleader as monarchs to the papacy, and they will take
their guidelines for the overall integrity and ideological uniformity of the
federation from him. Indeed, in the
relatively undifferentiated distinction between superleader
and leaders, we are closer to the like-distinction between the God-King of Tara
and the regional kings of ancient Ireland, in accordance with the more
unequivocally absolutist criteria of an extreme epoch in human civilization,
than to the differentiated distinction between pope and monarch, which probably
finds its latter-day antithetical equivalence in the distinction between
'leader' and presidents (as between the 'leader' of the 'Free World' - the
American president - and the various regional presidents and/or prime
ministers). However that may be, the superleader would have ideological jurisdiction over all
the regional leaders, those heads of administration in the various
Centres. In such fashion the Centre,
conceived in its religious or transcendent form, and the Movement would remain
linked together, part of an absolutist whole the higher side, in evolutionary
terms, of atomic (church/state) dichotomies.
No less than the old-brain/subconscious relativity of Kingdom and
Catholic Church formed an integral whole derived from the galactic cosmos, the
transmuted new-brain/superconscious relativity should
form a like-whole in relation to the projected spiritual 'cosmos' of transcendent unity. (If, at first, the Second Coming is both
active head of the Movement and theoretical head of the Centre, the two
functions will be separated-out in the course of time, following the due
emergence of People's theocracies throughout the Centrist federation.)
137. Subconscious idealism of an alpha-stemming
Father-based society; conscious idealism of an atomic Christian society; superconscious idealism of an omega-oriented transcendental
(of the Holy Ghost) society. Subidealism,
idealism, and superidealism.
138. Old-brain materialism of an Anti-Father
(Satanic) monarchic society; brain materialism of an Anti-Virgin (Cromwellian) parliamentary society; new-brain materialism
of an Anti-Christ (Marxist) republican society.
Submaterialism, materialism, and supermaterialism.
139. Divine and diabolic, wavicles
and particles, in ascending orders of evolutionary relativity. To be balanced between one absolute and
another in a different type of society or in a society with one of the above
biases ... is to be a realist, though never more so than in the ego/brain
relativity of Protestant Church and Liberal State. And yet, the natural worldly are always
flanked by the godly and the devilish.
140. I would like to think that, when the history of
Irish philosophy is taken into account, my work adds the final link to the
chain of idealism which stretches from the Father-biased Eriugena
through the Christian Berkeley to my own transcendental absolutism ... in
Social Transcendentalist Centrism, the refutation and dismissal of the other
two. For the closed society that I
envisage would have no time for alpha or atomic levels of thought, but would be
solely dedicated to its own omega level ... in the interests of spiritual
progress towards the transcendent culmination of evolution, a progress that
cannot be made without a complete and utter break with the past. That is why the Social Transcendentalist
revolution must be the most far-reaching in the history of revolutions. For it ushers in, under Messianic auspices,
the 'Kingdom of Heaven', and everything alien to that divine 'Kingdom' ... of
the Centre ... must be swept away, in order that 'the good' may be saved,
saved, in their predominantly superfolkish
manifestation, from both church and state alike, though particularly the
latter.
141. Yet the next and final civilization is not the
end. For if 'the good' are truly to be
saved, they must be saved, in due millennial time, from the body which, as I
hope to have shown, is an alpha-stemming entity fundamentally partial, in its
blood-bone-flesh triplicity, to autocratic criteria,
particularly as pertaining to the old brain.
Closer to the Father than to the Holy Ghost, the body can only be an
obstacle to extensive spiritual progress and must accordingly be overcome, if a
truly free-electron life form is to emerge.
The mind and brain may evolve, attaining, at their zenith, to superconscious and new-brain affiliations, but the body
stays more or less rooted to its animal origins, ever closer to subconscious
and old brain, a natural thing that can never be equated with a truly People's
level of evolution, and, for that reason, something that is essentially a thing
of the past, not in harmony with transcendent striving. In fact, the further man evolves the more he
is obliged to ignore the body, to reduce his commitment to it, in order to have
greater spiritual freedom. A man with a
new-brain/superconscious bias will lead a rather
sedentary life, his psychic integrity suggesting that, whilst he may live in the body he
is emphatically not of the body, being, in effect, of the
Holy Ghost and thus above it, obliged to look down on it from a closed-society
vantage point, scornful of its feudal hierarchies, not excepting the
old-brain/subconscious mind's control of and association with it. Doubtless such a man will understand that a
genuinely classless, free-electron society can only be established after the
body has been overcome by scientific means, and the human brain is artificially
supported and no-less artificially sustained in collectivized contexts, thereby
giving birth to the first of two stages or types of post-human life - namely,
that of the Superbeings (a term which conveys a more
genuinely post-human impression than would, say, the use of a term like
'Supermen' which, following Nietzsche's lead, I was formerly disposed to adopt
to this particular concept of the post-human, and as recently as in earlier
parts of this book). Now the resulting
life form, superior to man to the extent that it would be totally above the
body and thus free of feudal attachments, would hypertrip,
or undergo artificially-induced visionary experience more extensively and
doubtless more intensively than ever the transcendental men (supermen) of the
corresponding phase of the preceding civilization did, with greater spiritual
freedom the logical corollary. But such
a life form would still fall short of a truly classless, free-electron status
by dint of the survival of the old-brain/subconscious mind, not to mention
mid-brain/conscious mind, so that remnants of autocratic antiquity and of
democratic atomicity would cling to it, preventing a completely transcendent
absolutism. Hence the need for a second
post-human life form engineered out of the first by qualified human
technicians, who would surgically remove the old brain and recollectivize
the remaining new brain(s) on a more intensive basis, the result being a
totally new collective entity which, in contrast to the preceding life form,
would hypermeditate towards transcendence, or the
emergence of pure spirit, of free-electron cohesions, from the intensive superconscious beatitude of this ultimate manifestation of
millennial life. How many such new-brain
collectivizations, or Supra-beings, there would be
... I cannot of course know, nor how long it would take any given Supra-being
to literally attain to the post-Millennial Beyond. Yet they will probably - indeed almost
certainly - be set free of earthly proximity in special space centres, the
better to cultivate pure spirit in a suitably transcendent context. And each of these centres, with their
precious occupants, would constitute a truly classless society, free from even
the millennial technicians and not least of all from old brain and subconscious
- those monarchic and papal equivalents of the alpha-stemming past. Only with these new-brain collectivizations
would a truly and intensely omega-aspirant future get properly under way, an
aspiration destined, when all transcendences (of electron-electron attractions)
have emerged and converged towards one another, to culminate in the indivisible
unity of the Omega Point, the supernatural culmination to all electron
evolution, owing nothing whatsoever to the alpha inception of evolution, and
having nothing whatsoever to do with stars or suns or planets or moons - those
alpha-stemming phenomena of the subnatural past. Here the true unitary Oneness of the
genuinely divine, not the apparent unitary Oneness of the Alpha absolute, the
central star of any particular galaxy that lords it over both suns and planets
alike, but which is really one of a myriad such central stars throughout the
numerous galaxies that co-exist, and have long co-existed, from the beginning
of the Universe. For the Universe did
not spring, like the Galaxy, from a unitary Oneness behind all dualism but, on
the contrary, from numerous large primal stars, each of which were in anarchic
competition with the others and fated to become Father equivalents vis-à-vis
the suns and planets which were destined to form galaxies, to revolve around
the central star from which, in effect, they had 'fallen'.
142. Thus, viewed from a universal perspective (as
opposed to a merely galactic one), dualism not out of primal unity but out of
numerous primal unities ... attesting to the archdiabolic
nature of the Alpha absolutes, in contrast to the archdivine
nature of the Omega Absolute, which is destined to emerge at the culmination of
electron evolution in a definitive and ultimate unitary Oneness, a unitary
Oneness that, unlike the subidealism of the Father,
would never engender suns and planets but, on the contrary, be complete in
itself, blissfully saved for evermore.
Neither Creator-God nor Creating-God, the Omega Absolute would be the
Created-God, a perfect consummation to electron striving, a refutation of
everything stemming from the proton inception of the Universe, a supertruth and not a subfact. Such a God would never co-exist with the
Devil and the world. This is the unitary
Oneness beyond all dualism, the Oneness towards which the best people on
this planet tend. May those who are not
the best suffer the consequences of their alpha-stemming diabolism and be
returned to it in due course! Those who
reject these divine revelations pass moral judgement upon themselves. Those who accept them ... are already on the
road to Heaven.
143. Of course, Communists are not alpha stemming,
neither in an unequivocally proton guise (like the aristocracy) nor in an
attenuated, or atomic, guise (like the bourgeoisie), but they aren't exactly
omega aspiring either, since their electron-particle bias, which is principally
directed against atomic relativity, keeps them partial to materialistic
criteria within the context of a proletarian humanism, commensurate with a
People's democracy. Consequently, it is
unlikely that many Communists will rush to endorse such revelations as I have
herein compiled, since they live under the delusion that theirs is the final
word and that Communism has truly global applicability, much as Lenin and
Trotsky (not to mention Marx) also did!
Fortunately, however, that is far from being the case, though I don't
doubt that Socialism can and will spread farther afield
in the course of time. Yet for those
peoples who are capable, in their inherent idealism, of an electron-wavicle bias, then nothing short of Social
Transcendentalist Centrism will suffice, because this is the ultimate ideology,
one that envisages not merely the overcoming of the bourgeoisie in the People's
interests but, as a long-term goal, the overcoming, through advanced
technology, of the People ... in order that they may be transformed into the
post-human life forms of the Superbeing/Supra-being
Millennium and accordingly draw all the closer to that omega culmination of
electron evolution in pure spirit. More
radical than and superior in every respect to Communism, Social
Transcendentalism demands nothing less than an omega-aspiring world, and it is
confident that such a world can eventually
come about, even if it must bide its time and resign itself to sharing the
globe with Transcendental Socialism in the meantime. God and Devil on the People's levels of
Messianic superidealism, appertaining to the
visionary superconscious, and Antichristic
supermaterialism, appertaining to the rational
new-brain. But, of course, while the
former may be more genuinely divine than on any preceding level of idealism,
the latter is certainly less genuinely diabolic than on any preceding level of
materialism, the rational new brain being biased towards electrons and thus not
so much a straight (evil) antithesis to the visionary superconscious
as a 'good evil' in relation to the 'evil goodness' of the latter. And this is something that applies no less to
the distinction between Transcendental Socialism and Social Transcendentalism,
the two ideologies I have been discussing throughout this work, and which I
believe to lie beyond the more absolutist distinction between Communism and
Fascism, corresponding more unequivocally to new brain and superconscious
respectively. By which I mean that while
Transcendental Socialism is predominantly an ideology of the new brain, it is
infused with a subordinate superconscious dimension,
just as Social Transcendentalism has its preponderant superconscious
affiliation infused with a subordinate degree of new-brain materialism, neither
of these ideologies completely absolutist but relativistic, with a bias one way
or the other, depending on the ideology in question. In the one case fascistic Reds, in the other
case communistic Whites, both of which are drawn closer together though still running separately, as it were, on parallel
tracks. Now I can think of no better
paradigm to illustrate this paradox of divine diabolism and diabolic divinity
than to draw the reader's attention to the contemporary distinction, in
People's modes of road transportation, between streamlined motorbikes on the
one hand, and stripped-down scooters (or scooters with part of the engine on
display beneath the body casing) on the other, each of which are of smaller
scale than the preceding communistic bikes and fascistic scooters, yet both of
which reflect a realistic compromise between idealism and materialism, wavicle casing and particle engine, albeit with an
appropriately dissimilar bias in each case - the streamlined motorbike
predominantly a thing, in its engine bias, of the new brain; the stripped-down
scooter preponderantly a thing, in its streamline bias, of the superconscious - People's levels of realism beyond the
idealism of Communist and Fascist absolutes.
And, needless to say, beyond the antagonism between Rockers and Mods that has traditionally gone with them!
144. Other distinctions which could be made on these
People's levels are between, on the Social Transcendentalist side, radio
headphones of a slender construction with centralized foam ear pads, and, on
the Transcendental Socialist side, radio headphones of a chunky or squat
construction with ring-like cushioned earpads, each
of which are beyond the Fascist and Communist levels of pocket-sized portable
radios with one band and (depending on the type) slender or squat
constructions, plus the optional availability of a single earphone. Beneath these, one can speak of democratic
radios of one sort or another, usually with two or more bands, of larger scale,
run on mains and/or batteries, with tone-and-volume controls, a speaker rather
than an earphone norm, and so on - the Labour and Conservative models slightly
more absolutist, in one way or another, than the Liberal model from which they
derive.
145. Everything can be
ideologically categorized, and means of lighting a cigarette are no exception,
whether we are considering matches or lighters, bourgeois naturalistic or
People's artificial modes of striking flame. In the first case, Liberal
large red-tipped matches leading to Democratic Socialist small red-tipped
matches, which are opposed by radical Conservative small brown-tipped matches. Beyond which one can speak of the Marxist and
Nazi distinctions between small red-tipped or brown-tipped strip matches, a
sort of parallel to pocket transistors with, instead of one band, one tinder
strip on which to strike a match, the design accordingly absolutist rather than
relativistic in construction. And in the
second case-proper, the theocratic rather than democratic levels of People's
modes of striking flame, a distinction between squat silver-cased lighters on
the one hand and ... slender, tubular transparent plastic lighters on the other
hand - Communist and Fascist, with each of them becoming more refined and
drawing slightly closer together in construction as Transcendental Socialist
and Social Transcendentalist criteria duly emerge, opaque plastic replacing
metal in the former type, transparent plastic being replaced by opaque plastic
in the latter type.
146. Whilst on the subject of flame (an inherently
diabolic, because proton-constituted, phenomenon), it should be noted that
electric fires of one kind or another pertain to the democratic level of
heating, particularly on the left-wing side, with one-bar electric fires
establishing a sort of Marxist climax to an essentially relativistic tradition,
whereas fan heaters pertain to the higher People's level ... of a theocratic
equivalence above and beyond the term 'fire' and, consequently, having no
connection with red-hot filaments or bars.
Doubtless such fan heaters can be divided into Social Transcendentalist
and Transcendental Socialist equivalents, and I fancy that while the tall,
slender, quieter ones with a vertically-positioned rotational switch pertain to
the former, the flat, squat, noisier ones with a horizontally-positioned
rotational switch pertain to the latter - a distinction, clearly, between
idealism and materialism, wavicles and particles.
147. Whether one has a democratic or a theocratic
concept of the People will to a large extent depend on the political tradition
to which one's country has been accustomed, which is itself to some extent
dependent on racial factors. Those who
think of the People democratically will be Socialists; those who think of them
democratically in a theocratic way will be Communists; and, finally, those who
think of them theocratically in a democratic way will
be Centrists. In the first case, it will
be thought desirable that the People should become direct owners of the means
of production. In the second case, it
will be thought desirable that the People should become indirect owners of the
means of production through the bureaucratic machinery of the State. But in the third case, to which I subscribe,
it would be thought desirable that the People should be released from all
materialistic responsibilities of ownership by the Centre, so that they may be
all the better qualified to cultivate their spiritual sovereignty in due
course, a sovereignty which the Centre alone can impart to them. Of the three systems, or concepts of the
People, the third is by far the best, though the second is unquestionably
preferable to the first, which would simply leave the People burdened by direct
collective ownership (assuming, for the sake of argument, that such a procedure
were possible) - a not-unattractive proposition to materialists and culturally
inferior types who, in their proton bias, lack even the vaguest notion of a
transcendent idealism, but contemptible even from a Communist point of view,
which is rather more anti-democratic than genuinely theocratic.
148. Largely because of an enforced English
upbringing and consequent acquaintance with British political moulds, I have
tended, throughout my work, to use English political equivalents when ascribing
an ideological significance to any particular phenomenon, so that Liberal,
Labour, and radical Conservative (not to be confounded with old-style
Conservative) designations have been the norm, at least as far as bourgeois
and/or petty-bourgeois phenomena are concerned.
But for Irish readers, for whom most of this work is primarily intended,
a workable equivalent of the above designations can easily be substituted, with
Fine Gael taking the role of the Liberals (latterly the Liberal Democrats), Fianna Fàil taking the role of
radical Conservatism, and the Irish Labour Party conveniently stepping into the
role held by Labour [latterly New Labour] in Britain. Thus Irish liberalism,
nationalism, and democratic socialism - the three principal modes of modern
democratic politics. Beyond which
lie the Nazi or, at any rate, quasi-Nazi (Social Nationalist?) and Marxist
equivalents of Sinn Fein supernationalism on the
extreme right and socialist internationalism on the extreme left, with the
Communist Party standing to the Socialist Party of Ireland as Soviet-style
Communists to Marxist Socialism in general.
Clearly, the only political interest left to be added - excluding the
historical role of 'Blue Shirt' Fascism - is the supra-nationalism of Social
Transcendentalism, which desires nothing less than the democratic supersession of the Republic by the Centre, and the
formation, forged in due diplomatic time, of a Centrist federation.
149. This 'book' is a sort of superphilosophy
beyond all aristocratic and bourgeois modes of literary production, a uniquely
People's level of writing which is intended as the 'materialistic' counterpart
to the purely abstract superpoetry which I have also
pioneered in the name of a Centrist idealism.
Such collectivized and cohesive aphoristic/notational writings as are
gathered here may be regarded as pertaining to the 'social' aspect of Social
Transcendentalism. They signify the
culmination of my theoretical work and, hopefully, will stand as a beacon of
light to progressive humanity, particularly to those who, through unconscious
or premeditated superfolkish predilection, flock to
the wavicle rather than the particle side of People's
ideology - supertheocratic to the manner born!
150. How significant that electric guitars are
usually divisible into two kinds, viz. the slender streamlined 'Stratocaster'
kind with an absolute machine-head, and, by contrast, the squat utilitarian
'Gibson' kind with conventional relativistic machine-head: clearly a
distinction between fascistic and communistic alternatives.
