151. As a Fascist, or perhaps Nazi, alternative to racing cars on the Extreme (Marxist) Left, we could cite encapsulated land-speed rocket cars and/or certain types of hot rod on the Extreme Right, 'cars' that tend to race in a straight line rather than round in circles on ring-like tracks, and which therefore suggest a wavicle as opposed to particle bias. A materialistic 'theocratic' affiliation, falling short of the properly fascistic and/or centristic idealism of scooters (just as streamlined electric guitars, stemming from an acoustic tradition, fall short of the properly theocratic idealism of synthesizers - those omega instruments which, in contrast to guitars, should receive Social Transcendentalist clearance for use in transcendent centres).

152. We can and should distinguish between Nazi and Fascist, as between Germanic materialism and Latin idealism. Germany is better known, unlike Italy, for the production of communistic motorbikes than fascistic scooters. But Japan would appear to have taken the lead in the production of both streamlined bikes and stripped-down scooters - those Transcendental Socialist and Social Transcendentalist equivalents which, in their biased relativity, indicate a new realism.

153. Racial superiority and spiritual and/or cultural superiority don't, as a rule, go together. Racial superiority is largely a thing of the blood, an alpha-stemming phenomenon, whereas spiritual and/or cultural superiority is largely a thing of the mind, idealistic rather than materialistic. 'Strong races' may be racially superior to 'weak races', but they are unlikely to be culturally superior. The traditional domination of 'the weak' by 'the strong' is becoming a thing of the past. For we are witnessing an age when not strength but cleverness is the primary asset, and 'the weak' are generally the ones who have it. The traditional or typically strong man sees only the weakness of the gentler races, and this confirms him in his own sense of racial superiority. Little does he realize that cultural cleverness is the other side of the coin which 'the weak' alone are in possession of and which they may well use, in due time, to undermine his strength and transmute him into something more akin to themselves, making racial superiority a thing of the past. For the truly-evolved and superior peoples are above race, since beings of the mind, and the superconscious mind above all!

154. As creatures, traditionally, of the old brain, with its monarchic allegiance, the English have always been doers and actors on the world's stage, in complete contrast to the Irish who, with their traditional subconscious bias and correlative papal allegiance, have long been teachers and dreamers on it. Step this alpha dichotomy up beyond atomic dualism to the omega level, and one will find new-brain socialists and superconscious transcendentalists respectively.

155. Interesting how the three main racial groupings on this planet, viz. mongoloid, caucasoid, and negroid, appear to mirror the basic tripartite planetary distinctions between fiery core, mineral crust, and organic soil - yellow, white, and brown. I leave the reader to attribute a moral or social significance to this, assuming one to exist.

156. One of the reasons why Gaelic has not 'caught on' or become completely credible in the Republic of Ireland is that not all Catholics there are of gaelic origin or persuasion, but that, on the contrary, quite a few of them are of Norman or Danish or Saxon or mixed descent, and accordingly not particularly disposed to the traditional language of the Celtic majority. And yet they are and must be accounted 'true Irish', by dint of their Catholic allegiance. It is only the Protestants, particularly in the North of Ireland, who are less than 'true Irish', and this irrespective of whether they be of Celtic or Saxon or Pictish or any other origin. Let no-one think that the opposition of Catholics and Protestants is purely a racial or tribal matter! It is rooted in age-long discrimination by Protestants against Catholics, some of whom may well have been of Saxon or Danish or Norman origin, and thus to a large extent it transcends merely racial considerations. Irish Catholics descended from the early English colonists may well be categorized as 'true Irish', but not their later Protestant counterparts, who went on to form the Ascendancy and, with English connivance, to discriminate against Catholics irrespective of their origin, though most especially against the lowly - those who'd had to endure the yoke of earlier conquerors and consequently were less than socially well-placed.

157. It has to be said that the Irish tricolour, with its green/white/orange divisions intended to symbolize the peaceful unity of Catholic and Protestant (both Anglican and Presbyterian) does not and has never accurately reflected political reality in Ireland, where, contrary to such a unity, there would appear to be an irreconcilable gulf between the two main ethnic traditions, neither of which is prepared to compromise with the other ... where religious or national identities are at stake. Indeed, the tricolour is really quite irrelevant to the South, given the comparative absence of Orangemen there, and is therefore anything but a representative flag for an overwhelmingly Catholic, and hence 'green', nation.

158. In complete contrast to the ruling class of the alpha-stemming societies comes the leading class of the omega-aspiring ones. No less a unique minority class than the ruling class of yesterday, the leading class of tomorrow are the electron successors to the atomic representative class of today. Theocracy succeeding democracy, autocracy preceding it. But although separate classes will exist in the Centrist civilization to come, it will not be a class society in the real or open-society sense of having absolutist distinctions between proton equivalents, atomic equivalents, and electron equivalents, viz. aristocracy, bourgeoisie, and proletariat. Indeed, it will no more be a class society in this atomic sense than was the feudal, or autocratic, society of an alpha-stemming proton-biased humanity, essentially divisible into royals, nobles, and peasantry. However, the elimination of relative class distinctions, as between one sort of electron equivalent and another, leaders and led, can only come about on the plane of our envisaged new-brain collectivizations in the second phase of the post-Human Millennium.

159. I have always found those who evaluate a person's class according to his wealth to be narrow materialists. That is certainly one way of evaluating an individual's class, and doubtless a way which preponderates in materialistic countries like England. But there is another and higher way, one of the mind as opposed to the brain, which could be described as the idealistic evaluation, taking not what a person owns but what he knows into account. Finer than the particle types, or classes, are the wavicle types, or classes, who own the less the more they know. Judging a person on this basis, and evaluating him accordingly, will tend to preponderate in idealistic countries like Eire. One could say that there it is not the materialist who is 'top dog' but the idealist, not the millionaire but the scholar, not the politician but the priest.

160. Man is divisible, on a similar basis to the above, between those in whom the will preponderates and, conversely, those in whom the imagination has priority - in short, between doers and be-ers, corresponding to a brain/mind dichotomy. Now here I immediately think of Malcolm Muggeridge and concur with him in ascribing a diabolic status to the will, which moves the body, and a divine status to the imagination, which glorifies the mind. But in between will and imagination we find intellect, which is a kind of combination of each, a middle-of-the-road norm analogous to the dichotomy between church and state, wherein words, which pertain to the imagination, are manipulated by rational processes which pertain to the will, and an atomic compromise duly ensues. Writing is a will-biased mode of intellectuality, reading, by contrast, a mode of intellectuality biased towards imagination. Active and passive manifestations, respectively, of intellectual endeavour. Doubtless there are kinds and levels of intellectuality, of whatever type, and I believe one could define them in terms of sub-intellectuality, intellectuality, and super-intellectuality, corresponding to subconscious/old brain, conscious/mid-brain, and superconscious/new brain, which would pertain, by and large, to distinct evolutionary epochs, to writers as far apart as Plato, Shakespeare, and Sartre. Now, by a similar token, we can take it as axiomatic that there are kinds and levels of imagination, starting with subconscious imagination in dreams, proceeding to conscious imagination in daydreams, and culminating in the superconscious imagination of artificially-induced visionary experience. Yet what applies to imagination should equally apply to will, beginning with will on the old-brain level of serving, through bodily movements, autocratic man; proceeding to will on the mid-brain level of serving, through bodily acts, democratic and/or Christian man; and culminating with will on the new-brain level of furthering, through revolutionary struggle, the People's interests. Protons, atoms (neutrons?), and electrons - three distinct stages of human evolution, with no-less distinct types of men at each stage. Of course, one could distinguish, in the interests of a more comprehensive picture, between the inner and the outer, the introverted and the extroverted manifestations of each stage, and with both imagination and will no less than with intellect, which, in any case, tends to reflect the progress or situation of the other two. Doubtless subconscious dreaming is a proton inner, whereas painting-proper - imaginative, biblical, mystical, mythical - is a proton outer, as though symbolic of dreams or visions, which one contemplates from the outside, as in an ecclesiastical age. Similarly the conscious exercise of imagination in daydreaming or, better still, the perusal of literary texts, particularly imaginatively-fashioned novels about which the reader is obliged (if imaginative) to formulate an inner vision of the story and context it embodies, is an atomic inner, whereas film-proper - based on a narrative plot either directly or indirectly taken from literature - is an atomic outer, suitable to a secular age. Beyond which we will find that superconscious tripping, or experience of artificially-induced visionary consciousness, is an electron inner, whereas the contemplation of holograms is an electron outer, the hologram viewed, like paintings and films, from the outside as an object in space. Likewise, in distinguishing between the two kinds of will on each level or stage of the evolutionary journey, we can speak of body dancing for the pleasure of some autocrat as an inner use of proton will, fighting in wars or battles as its outer use. Similarly we can speak of serving fellow democratic and/or Christian men through bodily works as an inner use of atomic will, competing with them in physical sport, like football or cricket, as its outer use. Finally, we should speak of furthering the interests of Communist and/or Centrist men as an inner use of electron will, competing with them in intellectual contests of one sort or another as its outer use.

161. Thus we can see that will and imagination ascend along holonic spectra from an alpha inception to an omega culmination via an atomic compromise, and no less than the Devil and God, while flanking the worldly intellect on its own holonic spectrum of ascending value ... before eventually outflanking and transcending it at the omega levels of new-brain will and superconscious imagination. An age should reflect a given level of will and imagination, as well as a given kind of will and imagination; though this latter will be partly dependent on racial and cultural factors which distinguish one from the other on the basis of inner idealism and outer materialism. In an atomic society virtually all levels and kinds of will and imagination may be known, but they are likely to be coloured or influenced by the age. For example, when modern man indulges in war, which, strictly speaking, pertains to an outer use of proton will, he generally does such on an artificial basis commensurate with a new-brain bias. The ancient Romans, by contrast, had a more natural means of fighting wars and, not surprisingly, their competitive sport, or gladiatorial contests, were a lot bloodier and more biased towards protons than ever latter-day football matches tend to be, even though we could argue that, as a kind of sport, such contests appertained to an outer use of atomic will, albeit one conditioned, in their case, by the naturalism of an old-brain bias. Thus while modern warfare may assume quasi-sporting qualities on account of the prevailing contemporary outer use of atomic will as germane to modern sport, ancient sport, by contrast, assumed martial qualities on account of the then-prevailing outer use of proton will as germane to ancient warfare. In the one case, a sophisticated, albeit lethal, game; in the other case, a bloody, albeit entertaining, sport. Therefore whilst even ancient sport was an intimation of something higher and better, modern warfare, despite its technological sophistication, has its ancestry in something lower and worse - pertains, in other words, to an updated version of an essentially proton-biased use of will. Man strides up and down an holonic spectrum encompassing the different levels and kinds of will, not to mention imagination and intellect, capable of descent, even these days, to outer subwill in warfare, but also capable of ascent beyond outer will in sport to outer superwill in intellectualized 'sporting' competitions, like snooker or chess. Additionally there are the inner distinctions to be borne in mind as well, the co-operative rather than merely competitive use of will, with the service of People's causes the highest manifestation of will in ... inner superwill. As for imagination, as superior to will as mind to brain, the inner super-imagination, so to speak, of artificially-induced visionary experience through hallucinogens like LSD must be accounted the most superior kind of imagination, beyond both daydreams and, for that matter, artificially-induced daydreams through literature and, beneath these, subnaturally-induced visions through sleep. Whereas sub-imagination stems from the alpha, super-imagination aspires towards the omega, has no contiguity whatsoever with dreams. But just as sleep precedes dreams, both literally and in the rather more evolutionary sense of there being unconscious before subconscious, darkness before light, so, on the omega level, do trips precede the hyper-awakefulness of transcendental meditation, the superconscious preceding the supra-conscious, or hyperconscious, of electron pure mind, as though in reverse order to the alpha phenomena, with superconscious appearances leading to the hyperconscious essence of the ultimate being, as much above super-imagination as the primeval darkness of the sleeping unconscious was beneath sub-imagination.

162. Broadly, and within the basic terms already outlined, it can be said that imagination on the subconscious level stems from the Father, whereas will on the old-brain level stems from the Devil and intellect on the psychic level paralleling these absolutes stems from the natural world, so that the distinctions between the central star of the Galaxy, the sun, and the planet(s) is perceived as the root source of the subsequent development of and similar distinctions between sub-imagination, subwill, and sub-intellect - all alpha-stemming psychic phenomena. Certainly, sub-imagination precedes subwill no less than the central star of the Galaxy precedes the sun or, to switch back to the figurative side, than the Creator precedes Satan. Now just as certainly it can be maintained that superwill must be succeeded by super-imagination, new brain by superconscious, if the subsequent hyperconscious approximation to the Holy Ghost is to be achieved, and ascending progressive life accordingly draw closer to that culmination of electron evolution in pure spirit. To perceive the psyche divided into but will and intellect, as with Schopenhauer, is to have a blind-spot for what is best and highest in it, to be confined to the comparative darkness of a materialistic and worldly evaluation which leaves the light of idealism completely out-of-account, and can only make for a pessimistic view of man in the world. As a Protestant monarchist of German stock, Schopenhauer was only too ready to ignore imagination in his division of the psyche into will and intellect, the former primary, the latter secondary, and many are those who have since gone even further down the slippery slope that leads to a dead-end of worldly materialism in some more radical combination of the two, with 'wisdom' to the effect that man is never freer than when he acts, or that consciousness is a mere void commensurate with a psychic nothingness - the Existentialist vacuum which owes more than a little to Schopenhauer's wilful intellectuality! Unlikely that such latter-day pessimists would think of putting something into the 'void' which would fill it with a divine presence of artificially-induced visionary experience commensurate with super-imagination, and thereby open-up the way to superconscious self-realization in the blessed revelations of an LSD trip! Lacking even a sense of atomic imagination, how can they be expected to envisage superimagination, particularly when their literature or, rather, anti-literature is of such a materialistic kind as to preclude all but a Social Realist super-intellectuality at the end of the day, an intellectuality necessarily in the service of superwill? No, let us leave these pessimists and nihilists to their Existential fate and return to the superidealistic destiny of our psychic optimism, wherein the 'void' is negated in the trip, and the resulting superconsciousness is perceived as a stage on the road to the still higher, purer mind of the hyperawakeful transcendentalist, for whom consciousness is more than just a Given but a thing in the process of evolution towards some far superior unimaginable goal of pure spirit - a hyperconsciousness in the meditative making!

163. Better than the Jacobin ideal of the centralized state, which led to the modern republic, is my ideal of the state-like Centre which, paralleling the superconscious rather than the new brain, should lead to a Centrist federation, or federation of Social Transcendentalist Centres, in due superidealistic time.

164. Free speech, as relative to an open society, could not and would not obtain in a supertheocratic society. When you have a transcendent absolutism of the Holy Spirit you do not want people talking or writing about the Father or Christ - at least not in a positive way. And the same applies to their political concomitants in royalism and parliamentarianism. A society aspiring towards the omega culmination of electron evolution should be above everything that stems from the proton roots of the Universe. It cannot and should not tolerate aristocratic and bourgeois criteria.... Which means that it cannot and should not tolerate anything alien to the People and their free-electron integrity. Aristocratic and bourgeois elements, with proton and atomic biases respectively, would have to be consigned to the rubbish heap of social history. You do not achieve a free-electron society with proton devils still extant! Such a society, necessarily transcendent, should be pertinent to the People all along the line!

165. Significant that working-class areas of a city are always more crowded or populous than bourgeois areas, since the People are accustomed to living in closer proximity to one another and have a predilection, in consequence, for the crowd. Compare the sparseness of Hampstead High Street on a Sunday afternoon with the density of Camden Town, and one sees only too clearly the distinction between a bourgeois and a proletarian area! In the former context there is plenty of space between people, who consequently remain individuals, whereas in the latter context pedestrians are transcended in and by the crowd, which, filing slowly along the street, assumes a quasi-religious processional significance commensurate with the blending together, in indivisible unity, of proletarian consciousness.

166. Traditionally the distinction between buildings and streets parallels and reflects the atomic dichotomy between particles and wavicles. A traditional view of the common man as the 'man in the street' would suggest that a distinction exists, and has long been recognized to exist, between those who frequent the streets and those, on the contrary, who by any large remain ensconced behind closed doors in fidelity to a predominantly private lifestyle. From which one could infer that the People are more disposed to street - and hence public - life than the bourgeoisie, whether literally or in terms of frequenting sidewalk cafés, pubs, boutiques, market stalls, etc. - a further distinction which may well reflect a People's polarity between superfolkish and proletarian types. However that may be, as a form of impersonal public life, the street and its attractions have long appealed to the common man and is, in a sense, his true home. We need not expect things to be greatly different in this respect in the immediate future, even if the 'street' becomes part of an indoor complex and properly electron criteria duly obtain. For it would seem that the atomicity of the traditional building/street dichotomy is more biased on the proton side of the atom than on its electron side, which, if contemporary architectural trends are anything to judge by, is only now beginning to emerge in an appropriately interiorized form - one strictly pertinent to proletarian or superfolkish identification. Doubtless such an interiorization of the street will be a salient feature of even the most advanced (spiral-city?) architecture of the future, when both 'building' and 'street' will be part of an homogeneous structure towering up towards the sky on a basis analogous to the Telecommunications (formerly Post Office) Tower in London, though, in addition to lifts, with spiralling ramps reminiscent of the Guggenheim Museum of Modern Art in New York - undoubtedly one of the contemporary world's most advanced buildings, albeit conceived rather more on a Transcendental Socialist than a Social Transcendentalist basis, with, for example, peripheral ramps. In the Social Transcendentalist future, however, I am confident that spiralling ramps, suitable for trikes and small scooters, will be rather more central than peripheral to the building complex, as though expressive of the wavicle essence of the predominantly theocratic structure (yet not so central that the ascent is too steep!). We must think in terms of People's theocratic architecture no less than in People's theocratic terms generally, and while the Transcendental Socialist type of building will be materialistic and squat, Social Transcendentalist architecture, by contrast, should tend towards the idealistic and tall, as befitting the wavicle essence of the supertheocratic. Yet both types of People's architecture will be curvilinear in design, which is to say, circular, whether on a ring-like (Transcendental Socialist) basis or, conversely, on a centralized (Social Transcendentalist) one - a distinction partly conditioned by ideology and partly by function. For there can be no doubt that the ring-like circular housing estates built, for instance, in Northern Ireland in recent years reflect, in their materialistic and squat construction, a Transcendental Socialist bias. They would equate perfectly well with a streamlined motorbike.

167. Obviously a Social Transcendentalist society would prefer things to be on its own ideological level as much as possible, and would have a bias accordingly; but it would not categorically ban things Transcendental Socialist, since they, too, are on the People's level - even if on a rather more anti-democratic than genuinely theocratic basis - and are popular with most people of proletarian identity. If such a society turned against anything on the People's level, it would have to be with regard to the purely communistic, or 'democratic' level, as mentioned elsewhere, as well as to its fascistic or, rather, Nazi counterpart. So while, to give a single example, a Social Transcendentalist society would prefer small stripped-down scooters to streamlined motorbikes (and these latter Transcendental-Socialist equivalents to communistic plain motorbikes, not to mention fascistic streamlined scooters), it would nevertheless prefer such motorbikes and scooters to either communistic racing cars or Nazi hot rods and/or land-speed rocket cars. In fact, it would ban the use or purchase of these latter kinds of cars and take steps to discourage the use or purchase of both streamlined scooters and plain motorbikes, preferring to place an emphasis on their relativistic successors - those streamlined motorbikes and stripped-down scooters - in order to encourage a more up-to-date and realistic form of People's road transportation. Also it would encourage the adoption of trikes, which would probably appeal to the less radical and more numerous core of the People, whose natural predilection is rather more democratic than theocratic.... Not that these trikes should be regarded as or mistaken for cars; but they are, at any rate, somewhat less theocratically radical in design than scooters or even motorbikes.

168. However, if a Social Transcendentalist society would be fairly indulgent of things on the People's levels, no matter which type, it would be less than indulgent of things beneath them, including such comparatively bourgeois things as cars, and such unequivocally aristocratic things as horses. In fact, it would be so much against an open-society indulgence of proton-stemming and atomic phenomena ... that it would feel obliged to take measures to phase-out such phenomena from the standpoint of the closed society it was intent upon developing, particularly the lowest or most alpha-stemming phenomena, like horses. Under Social Transcendentalism, the idiotic and primitive passion for horses, which certain sections of the Irish public tend to uphold, would be categorically opposed, and steps duly be taken to put an end to both horses and, if necessary, incorrigible horse-lovers alike! Yet what applies to horses, especially race horses, applies no less to pet dogs and other unnecessary animals. A society aspiring towards the culmination of electron evolution in pure spirit should not have any great fondness for or contact with beasts! That is all very well in an open, or atomic, society; but in a free-electron society, as germane to the People, it would be totally absurd and, what's worse, a crime against the Holy Ghost. Measures would have to be introduced to ensure that only things pertinent to the People obtained in the Social Transcendentalist Centre, where only the highest, because truly divine, criteria could apply. For what pertains to the world cannot also pertain to the 'Kingdom of Heaven' which the Second Coming intends to establish here on earth. Those who are not of the world, meaning the People, will be saved from it and admitted to the heavenly Kingdom of the Social Transcendentalist Centre. It is neither possible nor desirable to have both the world and Heaven on the supertheocratic level of true religion. Only Christians, and in particular Protestants, strive to have the 'best of both worlds', acknowledging Heaven with their feet firmly planted in the world. But their Heaven is neither of the Father nor of the Holy Ghost but (is) an inherently Christian one that parallels and co-exists with the world. A Heaven in the world rather than either before it (as with the Father) or beyond it (as with the Holy Ghost). Rest assured that the truly transcendent Heaven of the Holy Ghost is most emphatically beyond the world. And it begins with the Social Transcendentalist Centre.

169. If on account of its inherent Roman Catholic majority, Ireland is traditionally characterizable as being one thing or another, it must be as the country of the heavenly allegiance before the world. Soon it must become the country of the heavenly allegiance beyond the world, and so swing from the proton-biased Father/Blessed Virgin to the electron-biased Second Coming/Holy Ghost. But it can only do this if the sovereign People of the Republic are given the opportunity to vote for Social Transcendentalism and, eager to acquire religious sovereignty in due course, make the most of that opportunity. And what applies to Eire must also apply elsewhere, though doubtless only after the establishment of an Irish Social Transcendentalist Centre and preparatory to the formation of a federation of such Centres, where the superfolkish peoples would be religiously sovereign and thus free to cultivate their spirit in self-realization. This situation could not but appeal, one imagines, to the true Irish, for whom a religious bias is ever the norm, as well as to their idealistic counterparts elsewhere.

170. There are some things that would have to be phased-out rather than purged outright, and I include within this category alcohol and tobacco. A supertheocratic closed society could not take these sensual stimulants for granted, but would feel obliged to curb and proscribe their use through a process of selective purging in which, for example, the hardest or strongest kinds of alcohol and tobacco were removed first, to be followed, in due course, by the more moderate kinds. After which, only the softest and weakest categories of alcohol and tobacco consumption, viz. lager and low-tar cigarettes, would remain to go, doubtless at some more propitious time in the not-too-distant Centrist future. So instead of an outright purge on all kinds of alcohol and all forms or types of tobacco, the process of consigning such 'evils' to the rubbish heap of social history would take place by degrees, with, say, spirits and wines going first on the one hand, and pipe tobacco and cigars first on the other; beers and cigarettes to follow on a selective basis in due course. Thus after a period of this selective purging, the range of beers and cigarettes available for public consumption would have been considerably narrowed, while the dangers and, hopefully, incidences of alcoholism and lung-cancer would have been correspondingly reduced - provided, however, that steps were taken to ensure a strict rationing of what remained, so that people partial to either or both vices would not be able to overindulge them in an attempt to compensate for the absence of stronger forms of alcohol or tobacco. But if you take something from the People, you must give them something else in return, something better, both morally and conceptually, than what they had before. Consequently while steps were under way to ensure the gradual removal of all subnatural and natural 'drugs', other steps would simultaneously have to be introduced to ensure that the People were more than compensated for this loss by the acquisition of supernatural drugs, particularly hallucinogens like LSD, which would be available to them within the context of a transcendent centre (the successor, as I see it, to the Christian church) as part of the religious self-realization of Social Transcendentalism. Thus while the lower drugs were being withdrawn from society, these higher ones would have to be officially introduced and, needless to say, in an exclusively religious context, as befitting a divine absolutism, where their use would be carefully regulated and supervised by qualified Centrists. Now this two-way process would mirror the contraction of the State and simultaneous expansion of the Centre, the gradual overcoming of the secular materialism of public houses, or pubs, and its replacement by the religious idealism of centres, the refutation of everything secular and, hence, state-orientated, especially in the light of Centrist opposition to atomic and, in particular, Protestant criteria. Such alcohol as remained in the short term could only be purchased from take-aways, and would have to be drunk in private at home. For all traditional public manifestations of sensual indulgence, whether with regard to drinking, eating, smoking, loving, or whatever, would become taboo in this supertheocratic closed society. Pubs no less than restaurants, cafés, wine bars, etc., would also have to be phased out.

171. Gaelic, whether Irish, Welsh, or Scottish, is not, like English, a national language, but the traditional tribal language of the ancient Gaels. It exists on an historical level approximating to Latin, Teuton, Breton, ancient Slavonic, early Anglo-Saxon, and other such pre-national languages, where a racial connotation or description is the autocratic (proton) norm. To speak of it as Irish, not to mention Welsh or Scottish, would be an overstatement, equivalent to regarding Latin as Italian or ancient Slavonic as Russian or early Anglo-Saxon as English. Strictly speaking, there is no Irish language but, for national purposes, English, the language of Ireland's historical oppressor, which was imported into Ireland by the English and adopted by the Gaels as their nearest equivalent to a national tongue. One could even argue that, traditionally, the only real State Irishmen were of Ascendancy stock, champions, for personal reasons (not least pride), of Irish nationalism against colonial interference from London, and they of course spoke English as a first and, in most cases, only tongue.... Which fact obliged the preponderantly Gaelic indigenous population to follow suit and adopt a national language in pursuance of their own national liberation and subsequent nationalist credibility. A Gaelic-speaking liberated Republic of Ireland? No, that has not transpired, nor could it, given the tribal antecedents of the Gaelic language. For a tribal, racially-derived language in a modern unified nation state, which ancient Ireland never was, would be a contradiction in terms, and although Gaelic is upheld in theory and mainly employed on a selective basis, it is English that continues to be spoken by the great majority of Irish people in practice and for everyday use - a fact which only accords, after all, with a national identity. But such an identity is not true or endemic to the Gaelic Irish, no more than is the national language that goes with it. For as an extremist people, the Gaelic Irish could only be truly at home in extremes, either side (though not both at once) of nation-state identity, the very identity that accords with an atomic, bourgeois integrity more suited to, and long upheld by, the British, particularly the English. Consequently the nation-state identity, as currently supported by a majority of Irish people, can only be regarded as a means to a higher end, rather than as an end, or ideal, in itself, and this end should entail an ideological identification in the supra-national framework of a Centrist federation where, eventually, Esperanto or some such supra-national language, including a modified form of Gaelic, will become the norm and all national tongues, including English, fade into the distance of atomic history, along with nation states. Thus because the true Irish, or Gaels, were obliged to adopt an alien tongue in the struggle for national freedom, they should be ready and willing to abandon it in due course, once they become truly free in the post-state ideological identification of the Centre, and thereby come properly into their own on an extremist basis, the antithesis to tribal Gaelic and, needless to say, to the warring kingdoms of ancient Ireland!

172. Of all national languages, English is undoubtedly the most international, not only with regard to the United Kingdom of the three British countries and preponderant part of one Irish province, but also on account of English being either the official or predominating language of countries such as Eire, the United States of America, Canada, Jamaica, Bermuda, the Bahamas, Australia, New Zealand, South Africa, Zimbabwe, etc., as well as being spoken as a second language in many other countries throughout the world. Countless millions of people, whether historically connected with the British Empire or not, now speak English or, at any rate, some national variation on it, and in some contexts, notably air-traffic control and aerial transportation, it has become the standard international language. Doubtless this inherently national though partly international language will continue to be used in certain contexts well into the future, much as Latin continued to be employed on a selective basis long after the Roman Empire had officially disappeared, and I fancy that my work will be partly responsible for preserving English long after Esperanto or some such supra-national equivalent has become the global norm.

173. I am not interested in a person's assumed or known race; what matters to me is his nationality and the cultural identity that lies behind it. Is he Irish or British, Catholic or Protestant, Irish Catholic or Irish Protestant, British Catholic or British Protestant? This is what counts from a Social Transcendentalist standpoint; for it enables one to divide the wheat from the chaff, the true Irish from the false Irish and, just as surely, the false British (or Ulster Catholics) from the true British or, at any rate, U.K. citizens. As an extreme ideology, Social Transcendentalism is primarily intended for the true Irish, those of republican allegiance whose official religion is Roman Catholicism ... though who, as proton-wavicle equivalents, have to be delivered from the electron-particle domination of the Republican State and offered the prospect of an electron-wavicle allegiance in the Centre. For the Irish are not really of a particle bias; they exist in a society which upholds a compromise between church and state, culture and civilization. They are, in effect, the wavicle wheat that must be delivered from the particle chaff, delivered from the democratic State by the theocratic Centre, and delivered, no less, from their traditional atomic and/or proton-biased Protestant adversaries. For Social Transcendentalism can and must use the democratic machinery of the Republican State to win the sovereign People to its side and thereby release them from Catholic allegiance, an allegiance which derives, after all, from the inherent wavicle bias of the true Irish. I do not oppose such a bias. On the contrary, it is the hallmark of a morally superior people. But as electron-particle equivalents within the republican framework of Eire's democratic constitution, the true Irish would be better served by an electron-wavicle upgrading, the next logical step beyond political sovereignty in the religious sovereignty of the Centre. Then and only then can they come into their own and run with their inherent ideological grain, elevated above the Republican State and freed from the obsolete wavicle bias of the Catholic Church, no longer at cross-purposes or under the constraint of irrelevant criteria. They are not true republicans, no; for their inherent wavicle bias fights shy of materialist allegiance. But as half-hearted, or nominal, electron-particle equivalents they are at least in a position to embrace electron-wavicle criteria with a full heart, and so break completely free of the proton past and be in a better psychological position to subsequently approach their traditional opponents. This is infinitely preferable to the republican status quo, and it can only lead to a brighter future for the Irish, a future in accordance with their sovereign wish rather than alien to it (as would be the emergence of a state absolutism under some form of communistic materialism, where hard-line electron-particle criteria ruled supreme, devoid of God-building tendencies, i.e. of a transcendent aspiration, though full of God-destroying ones), a situation which, given the true Irish people's inherent idealism, could not be tolerated for long, even supposing it could reasonably come about in the first place!

174. No, I do not oppose a religious bias in Ireland; for that is Ireland and must forever remain so! What I oppose is an obsolete religious bias, one stemming from the Father and having its fulcrum, so to speak, in the Blessed Virgin. Only by swinging from that proton-wavicle bias, wherein Christ is acknowledged on a tangential as opposed to a truly independent basis, i.e. as a child on His Mother's lap instead of as a man, to the electron-wavicle bias of the Second Coming and correlative transcendental aspiration towards a definitive salvation (of pure spirit) can the true Irish acquire a truly progressive and divine orientation, which will place them in a superior ideological position to the atomic and, in a certain narrowly pedantic sense, more Christian Protestants. Needless to say, such a position is of the utmost necessity, if the true Irish are subsequently to overcome the opposition of their traditional enemies. I cannot but emphasize how unqualified both the Republic and the Catholic Church are in this respect, and as a true-born Irishman I hope the Irish will place their confidence in me when I say this!

175. Unlike Sinn Fein and the Provisional IRA traditionally, Social Transcendentalism would not be interested in achieving political power with a ballot paper in one hand and an armalite in the other, since circumstances in the South of Ireland do not warrant such an ambiguous procedure. When, like Ulster Catholics, you are in a minority (no matter how falsely contrived vis-à-vis the island as a whole) and have to deal with a majority opposition to your republican aspirations, it stands to reason that the ballot box alone will not suffice to guarantee political success. Quite apart from the fact that the Catholic vote is split and, on account of many Catholics' religious and/or political scruples regarding Sinn Fein, is likely to remain so, you have no prospects of winning the Protestant majority to your side by democratic means, and are thus obliged to attempt blackmailing and/or intimidating them into agreeing to unification with the South through violence, i.e. out of the barrel of a gun, which, as recent history shows only too well, induces a violent backlash from the Protestants or, at any rate, from extremist factions who, it seems, would rather die fighting than allow themselves to be coerced at gunpoint into voting for republicanism. Such a situation can only bode ill for Sinn Fein, since they know that they have the support of only a minority of a minority, and such a radical minority is ill-equipped to overcome Protestant opposition, which, despite its superficial splits, is capable of presenting a united front when the need arises - in true British fashion. Consequently the prospects for a Sinn Fein republic in the North of Ireland are virtually nil, and if that is the case there, then I can only conclude the prospects for such a republic emerging out of the existing Republic as less than nil. Certainly extremely remote, insofar as the Liberal Republic will feel obligated to take every measure necessary to protect itself from encroachments which, by their very nature, could only be made with a ballot paper in one hand and a gun in the other. And not simply because, as in Ulster, Sinn Fein and the IRA would be up against Protestant opposition but, paradoxically, because sooner or later this extreme republican movement would have to use violence on the Catholic majority in order to intimidate them towards signing their spiritual death warrant. For such is what a vote for a Workers' Republic would be, since that is the materialism which lies beneath the realism of the Liberal Republic and from which political nadir no 'God Building', or transcendental aspiration, is possible. Probably, if pushed far enough, the Catholic people of the South would end-up responding to violence with violence or, at any rate, their legal protectors might feel obliged, other outlets being impossible, to respond in kind.... No, whilst a gun or a bomb may be found necessary when you are attempting to impose an ideology which goes against the grain of a majority of the people in question, be they Catholic or Protestant, it is a policy doomed to failure. A People's democracy in an extreme republican framework which is neither fish nor fowl, but some kind of paradoxical and ultimately untenable combination of both? No, never! When the true Irish are given a chance to vote for that which lies beyond the existing Republic ... it won't be for a People's democracy in a Workers' Republic, but a People's theocracy in a Social Transcendentalist Centre - the superidealistic ideology of the Second Coming desiring nothing less than their upgrading from political to religious sovereignty, wherein they will be forever free from the Father and the Blessed Virgin, Christ and his Apostles, bowing down and confessing to sins, prayers and Bible readings, priests and churches, crucifixes and fonts, etc., etc., but, more importantly, free for the sovereign self-realization, through artificially-induced visionary experience, of their superconscious minds in transcendent centres. One cannot offer an inherently theocratic people more than that and, believe me, it won't be necessary to do so through the barrel of a gun! The sovereign People will come to Social Transcendentalism of their own accord - democratically.

176. Rock-jazz: the Social Transcendentalist equivalence with a bias for pitch. Jazz-rock: the Transcendental Socialist equivalence with a rhythmic bias. Here God and Devil (at Second Coming and Antichrist levels) draw closer together on a compromise basis analogous to latter-day stripped-down scooters and streamlined motorbikes, while respectively retaining their essential biases. Certainly a step beyond the absolutist idealistic dichotomy of modern jazz on the one hand and of hard rock on the other, which corresponds to a kind of Mod/Rocker antagonism of streamlined scooters and plain motorbikes, commensurate with a Fascist/Communist polarity. For modern jazz is extremely pitch orientated, whereas hard rock is extremely rhythmic - as, of course, is punk rock, its more militant and degenerate successor. So a jazz/rock antagonism which, ideologically speaking, may be said to precede the truly enlightened, latter-day distinctions between rock-jazz and jazz-rock, otherwise known as 'fusion' and 'progressive', which correspond, so I maintain, to the aforementioned ideological equivalents respectively; though perhaps funk-jazz, with its suggestion of transmuted rock, would be a more accurate description of or, at any rate, useful alternative to the former?

177. However, if music on the People's theocratic levels can be categorized in this way, then so can music on the People’s democratic levels be categorized in a manner indicative of a sort of Marxist/Nazi dichotomy analogous to the distinction between racing cars on the one hand and hot rods and/or land-speed rocket cars on the other, both of which may be regarded as stemming from an inherently democratic tradition ... of cars in general. Just so, these opposite types of People's democratic music stem from the inherently democratic tradition of acoustic orchestras, with orchestral formations still employed, though not necessarily on a classical symphonic basis. Of the two types of orchestra-oriented music, the Marxist equivalent ... of Socialist Realism is undoubtedly the more conventional or conservative in constitution, just as a racing car is more conventional or conservative, by automobile standards, than a hot rod, even if generally more militant and, hence, aggressive. Social Realist orchestral music may well be highly rhythmic and even martial in scope, as in the case of certain Shostakovich and Khatchaturian scores, particularly those of a symphonic nature. Ideologically hostile to music embodying form without content, or 'formalism' as it was generally called in the Soviet Union (long the homeland of musical Socialist Realism), such music usually has a commemorative or propagandist essence in loyalty to the proletariat; though in practice this programmatic music often falls short of a truly revolutionary conceptualism or content through being limited by the inherent instrumental constraints of symphonic orchestras and classical norms, not least of all with regard to form. However, where the other type of People's democratic music is concerned, radical individualism and creative experimentalism take precedence over all or most other considerations, and the resultant music, usually more pitch orientated than rhythmic, has an unequivocally avant-garde implication which can only appeal to those for whom the compositional genius is still the touchstone of creative greatness and genuine 'art'! Such idealistic music is normally part acoustic and part electronic, making use of orchestral instruments arranged into some unorthodox or radical combination on the one hand, and of electronic instruments, including synthesizers, on the other; though it may also be confined to the latter, and so produce purely electronic sounds. Either way, one is thinking in terms of composers like Stockhausen, Boulez, and Kagel, whose avant-garde music, while being beyond the radical Conservative level of the more advanced or pitch-oriented petty-bourgeois composers like Tippett and Berio, nonetheless falls short of modern jazz, and should therefore be ascribed a Nazi parallel, analogous to the distinction between hot rods and scooters.

178. Certainly, few people would confound the music of the aforementioned composers with that, within a group format, of Miles Davis, John McLaughlin, Larry Coryell, Jean-Luc Ponty, or George Duke, which is closer, in concept and tone, to the rock-jazz ensembles of groups, extant or defunct, like Weather Report, Return To Forever, Colosseum II, Soft Machine, and the Mahavishnu Orchestra. However that may be, both types of People's democratic music, together with all types of bourgeois music, would be beneath the pale of a Social Transcendentalist society and consequently subject to proscription. One would not want anything Marxist or Nazi there, and even Fascist and Communist levels of music would be less than relevant, as, in a sense, would jazz-rock, that Transcendental Socialist equivalence more typified by groups like Emerson Lake and Palmer (ELP), Genesis, Focus, Deep Purple, Pink Floyd, and Santana, whose music, while containing a fair amount of improvisational pitch, has a rhythmic and/or vocal bias derived, one could argue, from hard rock. Yet, even so, a Social Transcendentalist society would be open with regard to most Transcendental Socialist equivalents, which would correspond, in moral terms, to the opposition of the Devil to God within the alpha-stemming closed-society world of the Roman Catholic Middle Ages, an old-brain/subconscious, monarchic/papal dichotomy, in which Satan and the Father were locked in eternal combat, and the People, whilst expected to demonstrate a Roman Catholic bias for divinity, were not exempt from sin. Certainly something analogous could be expected to apply in the Social Transcendentalist Centres of the transcendent future, with Transcendental Socialist equivalents and their adoption thereof amounting to the Centrist equivalent of sin which, whether confessed to or not, would be better avoided. But, of course, People's theocratic music will be different within a properly Social Transcendentalist framework from what it is within the open societies of the contemporary bourgeois West, where relativistic criteria tend to influence the instrumentation and constitution of People's music. Doubtless electric guitars, basses, violins, pianos, and organs will be consigned, at some future closed-society date, to the rubbish heap of musical history (along with orchestras, classical ensembles, and acoustic instruments generally), in view of their less than genuinely theocratic status. Only synthesizers will remain and be programmed to provide such subordinate rhythmic or percussive roles as are required to support the preponderantly pitch-oriented integrity of truly Social Transcendentalist music, so that something similar to the most transcendent music of Jean-Michel Jarre becomes the accepted norm. Should Transcendental Socialist music also progress to synthesizers in the future, one fancies that there would be more rhythm and percussion than pitch in its musical constitution, with or without vocals. But that is of course another - and uncertain - story. Certainly, Transcendental Socialist tendencies within a Social Transcendentalist society would be manifested on synthesizers, the only instruments truly pertinent to such a society.

179. Airbrush art is to painting what the electronic avant-garde is to music and what hot rods and/or land-speed rocket cars are to automobiles - namely, a Nazi equivalence in between extreme right-wing petty-bourgeois Abstract Impressionism (using conventional brush) and superfolkish light art, particularly in the contemporary guise of lasers. Held at a transcendental remove from the surface of the canvas or other material to be painted, the airbrush squirts a thin jet of paint onto it by means of a current of compressed air, a technique which allows for a more evenly precise distribution of paint, making for greater clarity and smoothness of texture. Such paintings as are produced in this revolutionary manner should correspond to a People's democratic level of art, short of the theocratic levels of Fascist laser art and Centrist holography but diametrically opposite, or parallel to, the Marxist equivalent ... of Socialist Realism, which generally makes use of a more traditional technique or brush, in fidelity to proletarian subject-matter. More radical, in its way, than extreme left-wing petty-bourgeois Abstract Expressionism, Social Realist art nevertheless falls short of sculptural light art and tubular neon art, those Communist and Transcendental Socialist equivalents beyond, which may be regarded as corresponding, in analogical terms, to plain motorbikes and streamlined motorbikes respectively, both of which are theocratically inferior to streamlined scooters and stripped-down scooters, just as sculptural light art and neon art are theocratically inferior to laser art and holography. Although what I said, when discussing People's theocratic music, with regard to a Social Transcendentalist toleration of certain kinds of Transcendental Socialist phenomena would apply no less to the lower types of People's theocratic art, which would seem to correspond to the materialistic side of things, in contrast to their idealistic side.

180. As do hard-line Irish Republicans, with their desire for a 32-county People's Republic, in which electron-particle criteria would reign supreme. Such people, particularly in the South, would seem not to have learnt the lessons of history, which teach that victory goes to the soft-liners because they typify the true Irish people's wavicle bias and are therefore more representative of Ireland. Soft-line republicanism means a liberal republic with a titular president. It suggests a nominal rather than a fanatical adherence to republican criteria, in confirmation of the true Irish people's unwillingness to identify too closely with materialism, i.e. electron-particle criteria. Progress can be made, but only upwards, away from the expedient Liberal Republic into the electron-wavicle Centre, where Social Transcendentalism would command and expect fanatical - I almost said hard-line - adherence from the People, in consequence of their having acquired a politico-religious structure with which they could truly identify. In this higher type of society the People would become their own spiritual salvation under the guidance and with the assistance of specially appointed Centrists, who would staff the meditation centres specifically built for the purpose of encouraging the People to cultivate their newly-acquired religious sovereignty. But in a People's republic, the People (as proletariat) would still be politically sovereign and could only remain so, whether or not they continued to be subject to the proton-wavicle influence of the Roman Catholic Church - a not-improbable situation, given the paradoxes of Irish republicanism! But what a phoney, hypocritical farce! A so-called People's Republic with the Catholic Church still extant? Certainly not a genuinely electron-particle republic, and therefore emphatically not a People's society. Unless, however, such hard-line republicans really did intend to get rid of the Church - as one imagines Socialists and Communists would want to do - and leave Ireland bereft of religion and little different from the most atheistic Socialist states, not to mention countries like Great Britain! Yet all this is idle speculation! For the Irish, with their inherently idealistic bias, would never tolerate such a betrayal of religious allegiance, but probably fight it tooth and nail! The Pope had no doubt, when he visited Southern Ireland, that he was addressing a 'God's people', and one need not question the veracity of that statement! Better to be a 'God's people' than a 'Devil's people', better papal than monarchic. But better again to become a 'God's people' on the highest, ultimate level of God, with regard to the Holy Ghost, and to do so through the agency of the Second Coming rather than to remain tied - and paradoxically within a republican framework - to the Father and the proton-wavicle essence of the Catholic Church. A progression from the subconscious to the superconscious, to a properly People's level of religion within the context of an Irish Social Transcendentalist Centre. A People's theocracy, in which superfolkish criteria take precedence over proletarian criteria (as relative to the new brain), and Irish idealism is consequently stepped-up to a maximum level of transcendent aspiration, becoming, in effect, superidealism.

181. Yes, this is the sort of People's Ireland that, given the requisite enlightenment, a majority of the true Irish would surely want, not the sell-out to atheistic materialism which a People's democracy, if true to its own hard-line particle essence, would entail.... Although still worse would be an authoritarian dictatorship over the People which not only illegally and unlawfully deprived them of their political sovereignty but, even more scandalously, refused to grant them religious sovereignty in return, and all because the usurpers in question had no religious authority themselves and therefore could not transfer such sovereignty to the People even if they wanted to - a big 'if', given the tyrannical nature of such men! No, if a People's democracy would be bad enough, a military dictatorship would be far worse! The People must be spared both of these diabolical fates and permitted, in due course, to use their political sovereignty as they think best, which hopefully will be for something better than what they already have. And what can that something be, if not religious sovereignty within the framework of a Social Transcendentalist Centre? Hard-line republicans will doubtless oppose this and try to defeat Social Transcendentalism at the polls, as will soft-line republicans of the democratic establishment. But if the true Irish know what's best for them, they will see the light in good time. After all, what real alternative is there? Better forward and up than either forward and down or round and round in a vicious circle of democratic stagnation, forever electing politicians who can do no better, in the secular nature of their positions, than perpetuate the world!

182. Unlike the Irish, the British aren't really politically sovereign - not, at any rate, in essence. For if they have the appearance of political sovereignty, they are yet inherently subjects of the reigning monarch, and British parliamentarianism is nothing less than the reflection of a compromise between monarch and people in a quintessentially bourgeois framework. Were the People truly sovereign, Britain would be a republic, like Eire, though that is far from being the case, and one is tempted to say partly because a large percentage of the British people are less than proletarian or superfolkish, but either biased towards protons and therefore monarchic, or biased towards neutrons and therefore parliamentary; in other words, of an aristocratic or a bourgeois predilection, and consequently short of being 'people' in the more radical or proletarian sense. No, the British people are not politically sovereign, even when proletarian, but subjects, one and all, of both the reigning monarch and that monarch's sovereign parliament, so that the compromise is between proton and neutron equivalents or, put in physiological terms, the old brain and the mid-brain. Thus as an inherently proton-biased phenomenon, the United Kingdom can hardly be described, contrary to what passes for official rhetoric, as a country where the People are free - in short, as a free country. Free it may be to the extent that no-one (with the possible exception of the Americans and, latterly, the Japanese) has invaded and either conquered or liberated the country, and free it may also be to the extent that the People have an ethical choice between good and evil, which allows those of low moral calibre to choose the lower alternative with relative impunity. But free it most certainly is not in the all-important sense of the People, as proletariat, being free from proton and/or neutron constraints in either a hard-line (electron-particle) republic or, as in the case of Southern Ireland, a soft-line (electron-biased atomic-particle) republic which should allow for the possibility, under Messianic auspices, of an electron-wavicle salvation (from the world) in due course. On the contrary, no country could be less free than the United Kingdom in this most important respect!

183. The traditional Biblical notion that man is (or was) made in God's image ... may have some validity to the extent that it applies to subnatural or alpha-stemming man, whose atomicity would reflect a proton bias and whose behaviour would accordingly be closer to the proton-proton reactions of stars than to the electron-electron attractions of pure spirit, conceived as the culmination of electron evolution. The warlike behaviour of pagan and early-Christian man could certainly be described as reflecting a proton, or reactive, bias and therefore as existing as a kind of extrapolation from some primal source of proton reaction.... Not a very flattering or praiseworthy image by contemporary standards, but nearer the truth of matters nonetheless! Or perhaps not entirely? Perhaps a distinction between the Creator and the Devil should continue to be drawn, so that only some men could be described as having been fashioned in God's image - namely those more biased towards the subconscious than the old brain, and who were accordingly dreamers rather than doers, poets instead of warriors, priests as opposed to princes. No, this will not entirely suffice either, for the truth of the matter is more complex than that! The fact is that man was not fashioned in God's image but, rather, in a combination of images derived from the Creator (subconscious), the Devil (old brain), and the world (body), so that, far from being a pure image of the Creator, he was - and in many cases continues to be - a reflection, on higher evolutionary terms, of the basic tripartite distinctions at the roots of Creation ... between the central star of the Galaxy, the sun, and the earth, which is to say, between God, Devil, and world equivalents, with capacities for good and evil or ethical neutrality depending, to a large extent, on his particular temperament, intelligence, social position, racial configuration, historical circumstances, etc., which may or may not permit of a bias one way or another, but can never allow him to be all of any given thing - least of all good or evil, passive or active. So man is no more made in God's image than in the Devil's or the world's, but is a combination, to varying extents (depending on the individual) of all three. How an individual man conducts his life will indicate whether he has a bias for the subconscious, the old brain, or the body, and while historical generalizations can be made on the basis of race, it should not be forgotten that every people is an amalgam of different types of persons, some gentle and dreamy, others fierce and active, yet others - perhaps the great majority - standing somewhere in between the two extremes.

184. But I have been discussing only the alpha-stemming or pagan stage of man, or man as a subhuman absolute derived from the cosmic world order. Obviously, similar divisions must apply on the succeeding atomic level of Christian relativity, with some men being partial to a wavicle bias, others partial to a particle bias, and yet others given to a more balanced atomicity suggestive of a physical compromise - a distinction, one could contend, between Christ, Satan, and the world, taking Christ as an idealistic relativity, Satan as a materialistic relativity, and the world as a realistic relativity balanced between protons and electrons, with worldly people caught between the divinity of the Church and the diabolism of the State, torn hither-and-thither between Christ and Satan, the mind and the brain, which seek to influence and regulate their own bodily realism. To be made in God's image alone would be no less impossible on this atomic level of evolution than on the preceding proton level, though the best men would have a bias for the conscious mind over the brain and/or body, and accordingly be genuinely Christian.

185. When we come, however, to the third level or stage of man's evolution, we are beyond the Biblical notion of man being made in God's image, whether in terms of the Creator or of Christ, the Old Testament or the New Testament, and must think in terms of his being remade, above the world, in the image of either the Second Coming or of the Antichrist - the next logical stages of God and Devil, as pertaining to the superconscious and the new brain respectively, with an electron-wavicle bias and an electron-particle bias the elemental concomitants. Obviously, we are referring here to man in superfolkish and proletarian categories, as germane to the People, and though no such man can be entirely remade in the one image or the other - all men of the People having both a superconscious and a new brain, not to mention a body that tags along behind, as it were, on a largely anachronistic basis - he can nevertheless be predominantly fashioned in the one image or the other, depending whether Fascism or Communism, Social Transcendentalism or Transcendental Socialism, is the order of the day, the prevailing ideology for any particular people or country. Hence the division of the People into the ideological distinctions between God and the Devil on the Messianic and Antichristic levels of superconscious and new-brain affiliation, with one or the other bias preponderant according to the ideological context. Throughout our projected Centrist federation - of which a transmuted Ireland would be a component - it should be the electron-wavicle superconscious that preponderates; throughout the Commonwealth of Independent States (formerly the Soviet Union) on the other hand, it could only be the electron-particle new-brain that predominated - clearly a distinction between the materialistic superidealism of Social Transcendentalism and the idealistic supermaterialism of Transcendental Socialism, corresponding, in analogical terms, to the parallel dichotomy between latter-day stripped-down scooters and streamlined motorbikes respectively. Doubtless streamlined motorbikes would be as much the exception to the rule in a Social Transcendentalist Centre ... as stripped-down scooters in a People's Republic. An open society may tolerate both kinds of People's theocratic modes of road transportation, not to mention their more absolutist precursors, but such a relativity would be taboo in a properly closed society on the People's theocratic level, where a bias for one or the other kind would preponderate, and possibly to the extent of making the alternative mode of road transportation officially illegal. However, the remaking of man in the image of the Second Coming would take precedence over every other consideration within the Centrist federation, and the inevitable outcome would be a new, superfolkish humanity aspiring, through self-realization, towards definitive Holy Ghost - the ultimate stage of God, beyond all messiahs and above all devils, the freest possible manifestation of electron-wavicle mind.

186. Subconscious, conscious, and superconscious: subfolk, folk, and superfolk. Old brain, mid-brain, and new brain: peasants, artisans, and proletarians. Subhumanity, humanity, and superhumanity.

187. Does not the distinction between gentlemen and men derive from a wavicle as opposed to a particle bias - gentlemen preponderantly biased towards wavicles and men, by contrast, predominantly biased towards particles? In which case, one could speak of subgentlemen and submen, gentlemen and men, and Supergentlemen and Supermen - the first distinction applicable to an autocratic stage of civilization, the second to a democratic stage, and the third (as between superfolk and proletariat) to a theocratic stage.

188. So far as the production and appreciation of the best contemporary music, whether modern jazz or rock-jazz (fusion) is concerned, we live in an age of supermusic - electric and pitch orientated, in contrast to one of either music or submusic, though both melodic and rhythmic types of music still exist and continue to be performed. But there is also a sense in which modern jazz and rock-jazz, not to mention hard rock and jazz-rock (progressive), are beyond music, if by 'music' we mean a sort of middle-ground phenomenon especially pertinent to an atomic age. As the reader will confirm, in none of the above terms does the word 'music' occur. Therefore music, like literature and art, is fast becoming a thing of the past, merely confined to bourgeois appreciation. Perhaps, after all, the only true supermusic, in this sense, is pop - the predominantly electric melody-centred music of the broad masses, a music analogous, in its radically atomic constitution, to pop literature and pop art - superworldly as opposed to worldly, the superbodily 'art' of the masses. So not, under any circumstances, to be confounded with the more extreme 'music' of the Fascist and Social Transcendentalist, Communist and Transcendental Socialist elites, for whom jazz and rock-jazz, rock and jazz-rock are the supermind and superbrain alternatives respectively - Supergod and Superdevil either side of the superworld.

189. Which brings us to the possibility of a fresh terminological perspective with regard to the God/Devil dichotomy, beginning on the proton levels of Subgod and Subdevil, proceeding to the atomic levels of God and Devil, and culminating on the electron levels of Supergod and Superdevil, all of which would approximately parallel submind/sub-brain, mind/brain, and supermind/superbrain stages of psycho-physical evolution. One should, however, distinguish between Greater Subgod and Lesser Subgod(dess), as also between Lesser Supergod and Greater Supergod, which is to say, between the Father and the Blessed Virgin on the one hand, and between the Second Coming and the Holy Ghost on the other; although, from a Social Transcendentalist standpoint, it is only the latter which truly count, since they alone pertain to a free-electron level of society, beyond both God and Subgod(s), not to mention above the Antichristic Superdevil.

190. Submind, mind, and supermind: subconscious, conscious, and superconscious. Sub-brain, brain, and superbrain: subwill, will, and superwill. Combine the two on each level and one is speaking of sub-intellect, intellect, and super-intellect - levels of atomic compromise in between the wavicle and particle extremes and their attributes thereof. If consciousness on any given level is inherently divine and will inherently diabolic, then intellect is a kind of worldly compromise coming in-between. One recalls that the 'tree of knowledge' - symbol of the world - was forbidden to those who were One with God, or (as I should now say) the Greater Subgod. Without intellect, however, there could have been no progression from one level of divinity to another, nor can there be any future progression. For the world is the arena in which new allegiances are forged, whether for good or evil or a combination of both, and, like the world, the intellect mediates between will and consciousness, using will to further consciousness if it proceeds from a divine bias, using consciousness to further will if it proceeds from a diabolic bias - the difference, one could argue, between Social Transcendentalism and Transcendental Socialism, Supergod and Superdevil on the wavicle/particle levels of mind and brain.

191. Supersex is to sex what supermusic is to music - namely, a superworldly extension beyond natural sex which is flanked, on either side, by Fascist and Communist modes of elite sex. Being rather more moderate than these latter modes of sex, which correspond to superdivine and superdiabolic parallels, supersex may be described as the sexuality of the broad masses, which accordingly takes the form, depending on one's gender, of either 'sex doll' intercourse or vibrator stimulation, that is to say, an extension of natural heterosexual experience into supernatural heterosexual channels which mirror, on higher terms, conventional sexual experience. A plastic inflatable is somewhat like a woman to a man and, conversely, a vibrator somewhat like a man or, at any rate, penis to a woman, and their use is compatible, so I maintain, with supersex and equivalent, on analogical terms, to pop music, trikes, transistor radios with microlight headphones, and other extreme middle-ground phenomena.

192. More radically extreme, however, are the Fascist and Communist, Social Transcendentalist and Transcendental Socialist elite levels of sex, which correspond to a new genre, beyond the democratic and superdemocratic stages of heterosexual activity, and therefore within the broadly theocratic category of erotica and/or pornography. If a basic distinction is to be drawn between Fascist and Communist modes of erotica, it can only be that the former centres on woman and the latter on man - a straightforward contrast between heterosexual and homosexual categories, with just one model in each photo, analogous, one could argue, to the absolutism of (streamlined) scooters on the one hand and of (plain) motorbikes on the other. However, beyond such erotica are the rather more pornographic, because relativistic, levels of People's theocratic sex, corresponding to Social Transcendentalist and to Transcendental Socialist extremes respectively, and I have no hesitation in contending that whereas the former will indicate a distinctly heterosexual bias, the latter will display a homosexual bias without, however, being completely homosexual. Which is to say, a distinction will exist between pornography focusing attention upon the female model and pornography focusing attention upon the male model, with, in all probability, the female on top of the male in the Social Transcendentalist context and, by contrast, the male on top of the female in the Transcendental Socialist one - the former emphasizing the vagina and the latter the male model's backside, the analogy this time being rather more between stripped-down scooters and streamlined motorbikes - the female corresponding to the streamlined panelling and the male to the engine; although we could just as easily cite an analogy between rock-jazz and jazz-rock, where these relativistic kinds of pornography are concerned, as confine ourselves to scooters and motorbikes! However that may be, the particle element, viz. the penis, will be subordinate to the wavicle element, viz. the vagina, in the Social Transcendentalist kind of pornography, whereas the wavicle element will be subordinate to the particle element in the Transcendental Socialist kind. Probably the latter would be either officially banned or severely curtailed in an actual Social Transcendentalist society, while the former would be modified forwards ... from its generally adult level in the contemporary open societies to a comparatively more juvenile level, commensurate with higher moral standards for adults, in the future closed societies, this in turn being superseded by a more absolute, though no less lawfully juvenile, female-centred erotica at a later stage of Centrist evolution, in accordance with a shift from Social Transcendentalism to Super-transcendentalism.

193. Those who resist pornography on the grounds that it encourages masturbation and is therefore harmful to man's natural inclination for copulation are deluded naturalists who would keep man forever enslaved, like apes, to naturalistic behaviour and consequently incapable of a supernatural aspiration towards transcendence, or the Greater Supergod. They want him, in effect, to continue stemming from the Greater Subgod, the Subdevil, and the Subworld of natural phenomena, of which the body (minus the head) is a kind of organic extrapolation. Foolish, ignorant, reactionary men! The superwill of the Second Coming, or Lesser Supergod, requires otherwise, and if progress is to be made and man improved ... his superwill will be done and you will be consigned to the rubbish heap of history, to rot away along with your anachronistic beliefs! In a Social Transcendentalist society adult males would be expected to donate sperm to their local sperm banks for subsequent artificial insemination into the wombs of prospective mothers. There would be no atomic family relationships in the free-electron society of the future! Men and women would not live together, as in open societies, and neither would children be brought-up privately but, on the contrary, in special public institutions well away from the general run of adult life. All this will doubtless take time to bring about, but steps would be taken, under Social Transcendentalist guidance, to ensure that the existing natural patterns of society were undermined and gradually replaced by the supernatural patterns of a truly closed, free society given to transcendental aspirations.

194. One thing the Irish have suffered too much from is rent. Like justice, about which I spoke at some length earlier, rent would be consigned, under Centrist auspices, to the rubbish heap of history, along with those who, as landlords, still profit from unearned income and the exploitation of the poor. There would be no landlords, nor any other kinds of lords, in the Irish Social Transcendentalist Centre. Only freedom for the People from all such predators and property owners! What pertains, as aristocratic and bourgeois exploitation, to the proton and neutron stages of evolution, cannot pertain to the electron stage beyond, which demands nothing less than the freeing of the sovereign People from all proton and neutron domination, and their elevation, under Social Transcendentalism, from the particle 'sinfulness' of the State to the wavicle salvation of the Centre.

195. There is a sense in which it could be contended that the Subdevil created fish, the subworld animals, and the Subgod birds. By which I mean that, since the sea is a watery medium, there must be a sense in which it is a materialistic environment completely enveloping those who swim in it. Animals, on the other hand, exist in a compromise environment between land and air, trotting about through the air with their hooves or paws firmly planted on the land, and this suggests a realistic balance between the materialism of the land and the idealism of the air. Birds, however, spend most of their time in the air or, at any rate, off the ground, whether perched on branches or resting on some high promontory, and may therefore be accorded an idealistic bias - the air, in contrast to land and sea, being a sort of high and translucent medium suggestive of idealism. Thus while fish and birds are antithetical, animals are a kind of in-between compromise analogous to the world. The idealist will doubtless prefer birds to fish, the materialist ... fish to birds. But the realist will either stick with animals or, if partial to decadent relativity, alternate between fish and birds, a fact which, of course, applies to his eating habits no less than to any professional or recreational ones. Personally, I would describe the first realism as traditionally British and the second realism as contemporary American, the difference, in other words, between a genuinely middle-ground atomicity and a spaced-out, or post-atomic, relativity symptomatic of a civilization which isn't so much worldly ... as a paradoxical combination of the Devil and God on predominantly post-atomic terms. Short in historical terms of the next evolutionary steps into Fascist and Communist or Social Transcendentalist and Transcendental Socialist ideological extremes, America is nonetheless the nearest thing to them within a relative and inherently atomic context. Petty bourgeois rather than bourgeois, the seemingly manic-depressive alternation between fish and birds would, one imagines, be more typical of the average American diet than either a fixation on fish or on birds or, as in Britain, a penchant for animal flesh, particularly beef, pork, and lamb. Conversely, one could hazard speculation to the effect that a fish-only diet would be acceptable to hard-line Communists, providing the fish was fried and accompanied by chips, whereas a bird-only diet would be the ideal of hard-line Fascists, with or without mashed potatoes, though preferably with mash of the packaged variety. Could it be that, in contrast to Communists, Transcendental Socialists would have a penchant for flying fish while their Social Transcendentalist counterparts, eschewing undue idealism, settled for ducks or geese? No more than a jocular suggestion, but not entirely devoid of ideological logic!

196. No more than is the ideological distinction between Nazi paedophilia and Marxist homosexuality, the one an idealism involving children, the other a materialism involving men, both of which are beyond the pale of ordinary heterosexual relations but beneath the pale of erotic and/or pornographic stimuli, as appropriate to the theocratic levels of People's sexuality already discussed, and consequently categorizable as manifestations of a democratic level of People's sexuality analogous to racing cars on the extreme left and to hot rods and/or land-speed rocket cars on the extreme right. In each case, one is alluding to an absolutist attitude towards sex which precludes the possibility of sexual feedback in the form of a shared or reciprocal orgasm. The vagina of a young pre-pubic girl would no more be capable of orgasmic response to phallic stimulation than the rectum of a homosexual, and in both cases a form of unnatural intercourse is the result. Paedophilia generally implies sexual relations between adults and children, if rather more on a heterosexual than a homosexual basis, and is doubtless as rare as hot rods and/or land-speed rocket cars, and certainly not something which a civilized society could encourage! However, homosexuality, including pederasty, is rather more prevalent these days, particularly in the decadent West, and I venture to speculate that homosexual relations between adults are a left-wing Marxist equivalent, whereas those involving men and juveniles are a right-wing Marxist equivalent analogous to go-carts rather than racing cars, as though indicative of a more idealistic approach to sodomy (pederasty). However that may be, and bearing in mind that sexual intercourse between men and young girls could also be divided into two categories (with anal violation indicative of a left-wing Nazi equivalent), I have absolutely no hesitation in maintaining that a Social Transcendentalist society would unequivocally condemn both modes of People's democratic sexuality, and ensure that no encouragement was given to either!

197. In complete contrast to the official encouragement that would be given to the use of plastic inflatables and/or vibrators on the one hand, and to ideologically acceptable modes of pornography on the other, with a view, in each case, to leading the People beyond traditional heterosexual relationships and the atomic, or naturalistic, societal arrangements which are their logical corollary. I have scant respect for natural laws, since they mainly stem from the alpha of evolution, with particular reference to the subworld of planetary phenomena, including nature, which has its parallel in the human body. If republican humanity is to achieve spiritual salvation, it must be liberated from enslavement to nature and led in the supernatural direction of the Holy Spirit, or Greater Supergod, and this applies as much to sexual behaviour as to anything else. The establishment of a free-electron society, beyond and above all atomic naturalism and proton subnaturalism, will require that, in the interests of evolutionary progress, sublimated and artificial modes of sexual behaviour supersede natural modes. Sperm banks and artificial insemination would become the norm for purposes of procreation, and I incline to believe that even the development of embryonic life will eventually become largely, if not wholly, an artificial matter, as incubators, or artificial wombs, take over from natural wombs, thus saving females (become quasi-supermen) the burden of bearing children, and thereby furthering their liberation from naturalistic enslavement, a liberation which would seem to be portended in the current undermining, through both abortion and contraception, of traditional propagative norms, more indicative, I would argue, of the disintegration of an old civilization than the beginnings of a new one.

198. But if natural propagation would become officially taboo in a supernatural closed society, and natural copulation no less so, given the religious sovereignty of the People as Holy Ghost, then the virginity of young women could prove a grave obstacle to their being able to conceive children via artificial insemination were not measures taken to free them from it, prior to any such undertaking. Such measures as were deemed necessary to prepare the way for subsequent motherhood in young women would become, within a Social Transcendentalist context, the responsibility of the Centre, which would be empowered to serve the People in this way by saving them the necessity of recourse to natural copulation for purposes of facilitating the subsequent conceptual eligibility of young women, with specific reference to artificial insemination. However, the number of children a young woman was entitled to bear could not be left to chance but would have to be strictly regulated in accordance with transcendental criteria, with perhaps a maximum of two in each case, and I fancy that even the age-range at which such a person was entitled to become pregnant would be regulated on similar counts, the most suitable age being, say, somewhere in the region of 16-21, in order to preclude an overspill or extension of maternal responsibilities - at any rate as regards conception - into properly adult life, which could and, indeed, should be more profitably employed in the development of spirit, both culturally and religiously, thereby equalizing the sexes and contributing towards the furtherance of a more uniform society.

199. Social Transcendentalist pornography, about which I spoke above, should never put the viewer in the position of a mere voyeur, or encourage sexual stimulation not focused upon the vagina of the female model. Too intrusive a penis would indicate a Transcendental Socialist bias, particularly in the case of its being erect and not, as in an idealistic context, in a limp or semi-erect condition. The female should, as a rule, be on top, with her sex clearly visible, while the male model should be underneath, with his penis not unduly obtrusive - the combination thus formed indicating a Social Transcendentalist equivalent which, like all such equivalents, is biased in favour of the transcendent, i.e. the soft and inherently wavicle essence of the vagina. One could argue that Transcendental Socialist pornography, by contrast, will indicate a bias for the social side of things, i.e. the hard and inherently particle essence of an erect penis. But that would be less than truly relevant to a Social Transcendentalist Centre, where, in any case, Transcendental Socialist criteria would hardly apply. Nor, I need scarcely add, would any superworldly pornographic compromise between the two, since falling short, in its balanced sexuality, of the necessary transcendental bias and thus impeding a properly supernatural relationship between subject and object, the viewing person and the person or image being viewed. Such 'hard-core' pornography is better suited to and more indicative of an inherently worldly and democratic people like the British ... than to the theocratically-biased Irish, for whom divine, and hence wavicle, criteria should preponderate. And preferably on an increasingly juvenile basis, with respect to mature teenagers, as time goes by, so that adult women are not compromised by the existence of such soft-core pornography as would be deemed relevant to a Social Transcendentalist Centre but can consider themselves above and beyond it, equal in virtually every respect to the adult male population, who would likewise be exempted from pornographic commitment. Of course, some people will think my sexual views too idealistic, but there is nothing wrong with being idealistic, provided that the views in question contribute to evolutionary progress and are compatible with the racial and/or cultural integrity of a given people over a specific period of time. Ireland has long been a land where an idealistic view of life, or the purpose of man's existence in this world, comes first, and so it will remain. For that is commensurate with a divine bias.

200. However, a country which puts a premium on idealism must allow for the possibility - always very real - of a materialistic backlash, since a strong and sustained emphasis on one extreme may well lead to a revolt that culminates in another, and the outcome will be rather more diabolic than worldly. This helps to explain why 'sin' has always been expected, if not accepted, within the subidealism of the Roman Catholic Church; for it is a sort of vent from too much idealism, the other side of a coin emphasizing the Father. Doubtless within a Social Transcendentalist Centre the equivalent of 'sin' would be Transcendental Socialist indulgences, not least of all in a pornographic context, and no encouragement could be given to them. Officially, they would be illegal, since pertaining to Communist materialism; but unofficially such indulgences would nonetheless exist and be upheld on a largely clandestine or low-key basis. Yet it would be well-worth the risk, no less than Catholicism was well-worth 'sin' in the alpha-stemming religious tradition. Better the idealistic society that is always exposed to the possibility, if not actuality, of some kind and degree of unofficial materialism ... than the realistic society which, like Britain, accepts both on worldly terms and accordingly steers a middle course between extremes. Better to be occasionally diabolic than to remain a creature of the world, with no prospect of or aspiration towards a divine allegiance. If an occasional diabolism is the price the Irish must pay for their preponderantly divine allegiance, then so be it! But the leadership has a duty to uphold the ideal and thus further evolutionary progress. A Social Transcendentalist leadership would certainly uphold the ideal, as perceived from a transcendent viewpoint through the agency of the Second Coming, and thus sanction only a Centrist level and type of pornography, even at the risk - always worth taking - that some people would privately revolt against this ideal and proceed either to acquire from abroad (assuming it were possible) or to manufacture by themselves and in secret a personal pornographic alternative. The important thing is not the exception but the rule, and if some people feel obliged to revolt against this rule, that's just too bad! We Social Transcendentalists should grant the Superdiabolic no quarter, but must always strive to further the Superdivine. For that is the omega goal of evolution, and this is an omega text written from a superdivine point-of-view. They are wise who heed my words closely and, when the time comes, strive to act upon them!