1. Proton wavicles - atomic wavicles - electron wavicles; good Evil - good world - good Good; Roman Catholicism - Protestantism - Social Transcendentalism; Father - Son - Holy Ghost; Pope - Archbishop (of Canterbury) - Superleader.

2. Proton particles - atomic particles - electron particles; bad Evil - bad world - bad Good; Monarchism - Parliamentarianism - Communism; Satan - Antifather - Antichrist; King - Prime Minister - President.

3. Art - literature - music; appearance - appearance/essence - essence; materialism - realism - idealism; Devil - world - God. (Broad generalization.)

4. With proton-biased women, long hair tied up: autocratic; long hair hanging loosely: worldly and/or democratic; long hair tied back in a ponytail: Father-stemming theocratic. Thus materialism - realism - idealism.

5. With electron-biased women, short hair sticking up: socialist and/or communist; short hair hanging loosely: liberal democratic and/or ecologist; short hair tied back in a short ponytail stemming from the crown of the head and extending to approximately the base of the neck: fascist and/or centrist. Thus materialism - realism - idealism. Devil - world - God ... on respective evolutionary levels, with intermediate, or bourgeois equivalents, coming in between.

6. The more radical and progressive elements in the Roman Catholic Church should be expecting and desiring Messianic revelations. The Church has a duty, seemingly, to 'hang on', or remain in place, until revelations of the Second Coming decree otherwise. Without the Church, there would be a state absolutism, i.e. wholesale Communism, and that has no mandate for furthering or recognizing Messianic revelations, being a materialistic entity necessarily opposed to the Divine. The Messiah recognizes the true Church and those who belong to it as worthy of theocratic upgrading and thereby entitled to Social Transcendentalist salvation. The true Church has ever upheld an idealistic and therefore truly divine Christ, and he who corresponds to a Second Coming is nothing if not idealistic, i.e. an advocate of the Holy Spirit. This Messiah will replace the Church with the Centre, but he could not function where there was no Church!

7. Franco pushed back the atheistic threat of Socialist/Communist/Anarchist revolution and thereby saved Spain from the jaws of the Antichrist and the tragic concomitance of wholesale materialism. Antichrist against the worldly Protestant Christ of Germanic realism is, historically considered, a far more logical and just proposition than Antichrist against the heavenly Catholic Christ of Latin idealism. For realism, in its decadence, invites a materialistic opposition, calls forth such opposition, and will inevitably pay the penalty of its historically false and heretical nature through wholesale materialism. Abraxas to Antichrist, the false Christ of bourgeois humanism succumbing to the Antichrist of proletarian humanism, both internally and externally. Fortunately this did not happen in Spain, nor should it have, where the true Church of Christian idealism has long been the historical norm and against which Slav-inspired Communism was an historical aberration, an irrelevance connected with the gross delusion of universal Marxism. The aberration in question paid the penalty of its irrelevance, as it should do in any Latin country, South American ones not excepted, and the true Church was saved from destruction at the hands of the Antichrist. Yet a military dictatorship is not and cannot be regarded as an end-in-itself, but ... is the product of a necessarily stringent reaction to the threat of insurgent Antichristism. Once that threat has been overcome, as it was in Spain, the dictatorship in question must eventually make way for democratic Liberalism, so that the People acquire political sovereignty and are thereafter in an ideological position to progress, democratically and peacefully, towards the more important sovereignty which would be offered them by and through the Second Coming, and under the guidance of Social Transcendentalism. Without that political sovereignty, however, they would be unable and unqualified to accept sovereign upgrading ... in a kind of progression from soft-line electron particles to hard-line electron wavicles, but would simply remain victims of quasi-autocratic and lower theocratic domination. Yet the achievement of political sovereignty within a broadly republican context confirms the People in an electron bias and thereby justifies their being regarded, by the Second Coming, as candidates for religious sovereignty. In Spain, such liberalization has occurred and the People are accordingly in a position to vote for Centrist upgrading once the opportunity to do so occurs. As I see it, the existence of a constitutional monarchy in the background, so to speak, of this liberal democracy is a necessary counterweight to the possibility of hard-left elements exploiting a liberal republic in pursuance of their own necessarily hard-line republicanism, and thereby inviting a hard-right backlash and return, in all probability, to military rule. Through constitutional monarchism, democratic stability is assured, in consequence of which the People are spared the vicious circle of Antichristic rebellion and military reaction, as well as guaranteed their electoral rights. Spain, I am confident, will opt for Messianic salvation, not succumb to Antichristic damnation.

8. An Irish Social Transcendentalist Centre would not discriminate, on racial grounds, between Irish Catholics in Britain and English Catholics but would welcome any Catholics desiring to escape Antichristic materialism, regardless of their racial standing. The important thing from the standpoint of relevance to Social Transcendentalism is ideological suitability, and a man's race is irrelevant to an evaluation of this suitability. We Social Transcendentalists are no neo-pagans ... to insist on a purely racial evaluation of people, like the Nazis, but are radical ideologues, and all those who genuinely subscribe to the Catholic faith and are accordingly awaiting Messianic deliverance should be treated equally on an ideological basis. (Not that there is no connection between ideology and race; for most Catholics in Britain are of Irish and, hence, Celtic ancestry.)

9. Higher and lower categories of blue-collar workers: skilled and unskilled. Similarly, higher and lower categories of white-collar workers: professional and non-professional. Thus mechanics and labourers on the one hand, teachers and clerks on the other; similar distinctions applying right the way through the entire spectrum of blue- and white-collar occupations. Needless to say, the skilled blue-collar worker is, among manual workers, equivalent to the professional white-collar worker, just as the unskilled blue-collar worker has his equivalent in the non-professional white-collar worker. Nevertheless, in the working-class hierarchy, the non-professional white-collar worker generally ranks above the skilled blue-collar worker, in between the professional and unskilled extremes. Could it be, I wonder, that Social Transcendentalism should evince a bias for skilled blue-collar workers and non-professional white-collar workers, in contrast to a Transcendental Socialist bias for professional white-collar workers and unskilled blue-collar workers? Certainly the days of Fascist/Communist non-professional white-collar absolutism vis-à-vis unskilled blue-collar absolutism are over! This makes us think increasingly in terms of biased compromises one way or the other.

10. I have nothing against profit. Only a hard-line materialist of purely Socialist stamp would denounce profit-making in economic matters, and precisely because he lacks a taste for or capacity to understand idealism, the essence of profit. What distinguishes a Capitalist from a Communist or a Centrist system ... is not profit but who owns the means of production. For such ownership determines the fate of the profits and the manner, if any, of distribution. A Capitalist system, with the means of production in private hands, will allow the owner to amass profit for himself. A Communist system, with the means of production owned by the People through the State, will encourage a more equalitarian distribution of profit largely on a bureaucratic and, hence, materialistic basis. However, a Centrist system, in which the means of production were under the trusteeship of the Centre for the People, would likewise permit of a more equalitarian distribution of profit, though with a meritocratic and, hence, idealistic bias. Thus whereas Capitalism is primarily designed to serve the individual who owns the means of production, both Communism and Centrism are designed, on the contrary, to serve the collective, albeit in diametrically opposite ways. The progression, or distinction, is from the economics of the world (Protestant realism) to the economics of God (Messianic idealism) via the economics of the Devil (Antichristic materialism). Plutocracy to meritocracy via bureaucracy. But in all three forms of economic management, profit will and must continue to be realized, in Transcendental Socialism no less than in Liberalism and Social Transcendentalism.

11. Trees aren't necessarily the purely worldly, i.e. sap - wood - leaves, phenomena I formerly thought, though some are more of the world than others. Blossom is to a tree what the subconscious is to a head (human or animal), viz. the Father-stemming divine element, almost dream-like in character. By contrast, fruit is the Satan-stemming diabolic element, equivalent to the old brain and therefore constituting a kind of materialistic contrast to the idealism of blossom. As with the Galaxy, where the central star precedes the sun in evolutionary terms, so the divine element of a tree usually precedes its diabolic element - blossom in spring, fruit in summer (the apple tree outside my window being a case in point). Living in Paradise, Adam was forbidden to eat the fruit of the 'Tree of Knowledge'. But the Devil, in the guise of a snake, tempted Eve and Eve tempted Adam, with a result that Adam tasted of the fruit and was cast out of Paradise ... to wander the world, which knows both good and evil. Adam had transgressed the blossom-oriented divine integrity of 'the Garden' and was accordingly no longer a part of it. Tasting evil, he became ripe for the world.

12. There is a connection between a woman's dress, particularly a summer dress, and a tree's blossom; for, in a sense, outer clothing, when of a proton-suggesting centrifugal nature, is to a woman's body what blossom is to a tree - a kind of divine equivalent, idealistic and dream-like or, rather, aesthetic, especially when light and gauzy. Underclothing, by contrast, suggests a hard, compact, almost fruit-like materialism about the body, and may accordingly be equated with the diabolic element in a tree, since akin to fruit. Thus as the worldly tree acquires divine and diabolic dimensions in soft blossom and hard fruit and/or nuts (for nuts also correspond to the Diabolic), so the worldly body of a woman takes on such contrasting dimensions in flowing dress and tight-fitting underclothes ... in the context of alpha-stemming proton-biased femininity. Doubtless, a moral parallel with the Garden of Eden allegory can be drawn.

13. Autocratic pipes; Liberal cigars; Democratic Socialist tipped cigarettes; Socialist untipped cigarettes; Nazi mentholated cigarettes; Communist roll-ups; Transcendental Socialist joints. The pipe, an autocratic mode of smoking tobacco, retains a proton status in which a feminine 'ringfulness', commensurate with an overall cylindrical design, extends throughout its length - from bowl to stem. The cigar, a democratic mode of smoking tobacco, retains an atomic status, composed of a compromise between a quasi-proton cylindrical design, in which the tobacco leaves are rolled into a tube-like slenderness, and a quasi-electron tubular materialism, the combination of rolled tobacco and tubular solidity making, it seems to me, for the atomic integrity already alluded to above. By contrast, the cigarette, conceived in its radical democratic manifestation, retains an electron status commensurate with the tubular solidity of its elongated shape, in which tobacco, far from being rolled, is finely cut and tightly packed together between the cigarette paper. Consequently, in contrast to a pipe, a cigarette has a masculine connotation, born of its inherent materialism. One could argue that the progression from pipes and cigars to cigarettes signifies a degeneration, within Western civilization, from idealism to materialism via realism, not only in terms of design and content but also by dint of the fact that the smoking technique has itself degenerated from the high level of the palate to the comparatively low level of the lungs via the throat and/or a throat/lungs alternation: pipe-smoking idealism having been superseded by cigarette-smoking materialism, inhalation of tobacco into the lungs indicative of a moral nadir commensurate with socialist materialism, lung cancer a sort of proletarian disease. Certainly a decadent pipe-smoker would be one who inhaled lung deep and thereby levelled with the materialistic baseness of the average cigarette-smoker - a phrase necessarily excluding certain females. But make no mistake: cigarettes are a smoking dead-end commensurate with Socialism! There is no such thing as divine smoking, not even where pipes are concerned. Rather, smoking corresponds to the diabolic side of life, from Royalism through Parliamentarianism to Socialism. It is a thing of the brain - old, mid, and new - as opposed to the mind.

14. The wavicle/particle dichotomy within the atom, or a particular part of it, is not indicative of or equivalent to a feminine/masculine division. Rather, it is the proton/electron dichotomy which signifies such a division, and, in evolutionary terms, this is commensurate with a progression from the feminine to the masculine, from proton wavicles and/or particles to electron particles and/or wavicles via an atomic compromise. No less than the alpha-stemming pagan age bespoke a 'dress' absolutism, irrespective of a person's gender, so the omega-aspiring transcendental age of the future will bespeak a 'trousers' or, rather, one-piece zippersuit absolutism ... indicative of a radically masculine status. Electron particles and wavicles are simply two kinds of masculinity: a materialistic kind, equivalent to bad spirit, and an idealistic kind, equivalent to good spirit - a distinction, in other words, between Communism and Centrism, inner intellectuality and inner contemplation. They contrast radically with the two kinds of femininity which, in an alpha-stemming age, correspond to bad soul and to good soul respectively: Royalism and Catholicism, outer intellectuality and outer contemplation. I say nothing regarding their popular, or bodily, concomitants!

15. Considered in the round, man has three gods in his head or, to be more specific, there is a mind, viz. the subconscious, corresponding to the Father and/or Virgin Mary; a mind, viz. the conscious, corresponding to Christ; and a mind, viz. the superconscious, corresponding to the Second Coming and/or Holy Ghost. Thus from an open-society standpoint there are three immanences - one for each part of the psyche. Obviously, in an incipiently omega-oriented age, it is understandable that immanence will come to be identified with the Holy Ghost, and that the superconscious will be regarded as commensurate with such an immanence, much as Einstein's concept of curved space has come to the fore at the expense of Newtonian force-and-mass ... within the parallel context of the brain and its main subdivisions thereof. Yet, aspirations towards the Holy Ghost notwithstanding, the subconscious still exists and, consequently, an alpha-stemming immanence has to be accounted for and lived with - as is invariably the case when we sleep. The blunt truth of the matter is that, even these days, the primitive or primary immanence has more place in a majority of people's lives than the ultimate immanence - as can be verified by the amount of time spent sleeping and/or dreaming as opposed to, say, tripping and/or meditating.

16. I have recently come to realize that, no less than with cigarettes, chips are divisible, according to length and thickness, into categories approximately corresponding to Socialist and Communist alternatives. Thus we can distinguish between four main types of chip, viz. the Democratic Socialist long chip and the Marxist short chip on the one hand, followed by the Communist plain thin chip and the Transcendental Socialist crinkled thin chip on the other hand. As a rule, Socialist chips are larger and/or fatter than Communist chips, as well as harder and greasier. Chips, then, can either pertain to the democratic West or to the theocratic East, though all alike are left wing in constitution.

17. The intellectual realization of the truth by the Few must serve its spiritual realization by the Many. Shadow-truth to light-truth.

18. To stress a continuity in civilized evolution, like Bertrand Russell, is to take a civilized, or idealistic, view; to stress a discontinuity in the evolution of civilization, like Oswald Spengler, is to take an uncivilized, or materialistic, view; to compromise between continuity and discontinuity, like Philip Toynbee, is to take a worldly, or realistic, view. Doubtless all views are relatively correct, though not necessarily to the same extent or with equal applicability to all parts of the world. Clearly, there are some parts of it, including India and the Middle East, where the idealistic view of civilized evolution is probably more applicable, and, conversely, other parts of the world, including Russia and the Far East, where the materialistic view would probably prove of greater relevance. Racial and geographical factors have to be taken into account - both subjectively and objectively.

19. The true Briton is neither a Celt nor an Anglo-Saxon but a cross between the two. Better, in this sense, to be a Briton than a Scotsman or an Englishman.

20. There is a sense in which the United Kingdom is more supra-national than international or even national. Conceived as a political entity, the U.K. is a kind of supra-national phenomenon, albeit very modestly by comparison with, say, the United States. At bottom, the United Kingdom is a constitutional monarchy, in other words a compromise between autocracy and democracy, the People both subjects of the reigning monarch and democratically sovereign, both bound and free - a typically British paradox in which, seemingly, Celtic autocracy and Anglo-Saxon democracy combine to establish a uniquely British compromise, the former necessarily attenuated and, hence, constitutional; the latter inherently liberal and, hence, parliamentary. An old-brain/mid-brain compromise, necessarily hostile to new-brain republicanism.

21. For ex-colonial peoples like the Irish and the Indians, nationalism should only be regarded as a means to a higher (or supra-national) end, not as an end-in-itself. It should not be their fate to play at being third-rate bourgeois powers, but to assist in the development of People's supra-nationalism. All nationalism must be consigned to the rubbish heap of history by People's supra-nationalism. Whether through superdivine or superdiabolic agents or a combination of both, the world must be brought to an end, in order that the new post-worldly life can properly begin. For a Supertheocrat like me, the impending 'End of the World' is something to rejoice in, since it should pave the way for the eventual global realization of the 'Kingdom of Heaven' in a federation of Social Transcendentalist Centres.

22. In the struggle between 'the round' and 'the square', I am always on the side of 'the round', provided it is Centrist and, hence, truly theocratic.

23. Meritocratic jazz; bureaucratic blues; technocratic rock: idealism - realism - materialism ... on the People's theocratic level of musical evolution.

24. The other side of a worker coin - the heads side, so to speak - has a player's face. Play is the antithesis to and reprieve from work, the recreational 'plus' as opposed to the laborious 'minus'. Yet just as work exists on different levels, whether white- or blue-collar, so does play, and one might ascribe to any given level of work, be it intellectual or manual, a correlative mode of play. Thus the type of play most appropriate to an intellectual worker will be intellectual and/or cultural in scope, whereas a manual worker will find some kind of physical or bodily play more suited to his bent - the distinction approximately corresponding to a divine/diabolic dichotomy. On the one hand, mind games, including quizzes; on the other hand, sport, particularly of a competitive and physical nature, like football. In the one case, music, especially in a rock/jazz format; in the other case - sex.

25. Clearly there is a class distinction between players no less than workers. For some players, like musicians, are passive and intellectual, whereas others, like footballers, are active and physical. There is co-operation between the former, and competition between the latter. A kind of divine/diabolic distinction on the level of play, corresponding to white- and blue-collar workers respectively. Yet, in relation to work, even competitive physical play is a kind of divine or quasi-divine alternative, so that there exists a sense in which competitive sport corresponds to the 'theocratic' side of a Transcendental Socialist integrity, having its roots, or essence, in manual labour - admittedly, a somewhat bogus theocratic equivalent in relation to a genuinely passive and cultural order of play, but no more bogus than other 'theocratic' aspects of such an integrity. In complete contrast to the genuinely theocratic or, rather, supertheocratic equivalent ... of passive and cultural play within a Social Transcendentalist integrity where, paradoxically, it is the 'social' side which is relatively bogus or, at any rate, less than active and laborious; transmuted, as it were, by the higher, or supertheocratic, side. Thus one might speak of a professional white-collar/unskilled blue-collar compromise in the case of Transcendental Socialism, but of a skilled blue-collar/non-professional white-collar compromise in the case of Social Transcendentalism, with corresponding levels or types of play. Certainly, we should not overlook the playing side of modern life under pressure of worker materialism from Socialist/Communist propaganda. For play is objectively more important than work, an idealistic commitment which can intimate of the Divine, and players are accordingly more important than workers, which is to say, a superior kettle-of-fish, particularly when cultural and truly passive.

26. Under Marxism the player, even when competitive and physical, is at risk of being eclipsed by the worker - indeed, is generally eclipsed by the worker-fixation of such a materialistic ideology. With Centrism, on the other hand, the player should take precedence over the worker, being held up as a model idealist and ideal type for a divinely oriented society. It is not for us to drag everyone down to the lowest-common-denominator of a worker status and description but, rather, to elevate as many people as possible to the higher status and description of a passive player.

27. One should carefully bear in mind the ideological context of a given society before ascribing a left/right political status to any given extreme party. Thus in a democratic context, one can distinguish between Conservative right and Democratic Socialist left, whereas the Extreme Right and the Extreme Left may be distinguished from one another on the basis of a Nazi/Marxist dichotomy, as between the National Front (latterly the British National Party, or BNP) in Britain and the Socialist Workers' Party, both of which tail-end a democratic society. However, in the case of a Transcendental Socialist/Social Transcendentalist dichotomy one is dealing with a theocratic level of evolution beyond democratic society, and here there is no distinction between extreme right and left, but only a right/left distinction between two ideologies - namely proletarian humanism on the Transcendental Socialist right and superfolkish transcendentalism on the Social Transcendentalist left, as germane to an entirely different ideological context from the democratic one. A racing car may be extreme left in relation to an open-topped sports car of an approximately Democratic Socialist equivalence, but a motorbike is a completely different mode of automotive transportation from a car, whether of extreme or relatively moderate construction, and therefore appertains to a new scale-of-reference - one, so I argue, that is theocratic rather than democratic in essence and, in relation to scooters, right as opposed to left. Koestler was definitely correct about Communism, particularly in its Soviet manifestation, being opposed to, rather than an extension of, Democratic Socialism. In short, a totally different phenomenon, as different as a motorbike from a sports car, but on that account closer in conception to a scooter!

28. All motorbikes are communistic, just as all scooters are fascistic, even though motorbikes, no less than scooters, come in a variety of different shapes and sizes - some, like racers, manifestly idealistic; others, like tracksters, manifestly materialistic; yet others, like dragsters, manifestly realistic and therefore somewhere in between the others. Similarly, scooters come in a variety of different shapes and sizes - some, like Lambrettas, clearly idealistic; others, like Hondas, clearly materialistic; yet others, like Vespas, clearly realistic and therefore somewhere in between the others. However, in between motorbikes and scooters come trikes, which are likewise divisible along tripartite lines - some leaning towards Communism, others towards Fascism, yet others properly middle ground and therefore stylistically neutral.

29. One should not speak of the Good, the True, and the Beautiful, but of the Beautiful, the Good, and the True, as roughly paralleling the Father, the Son, and the Holy Ghost. Three stages of divinity and their attributes, corresponding to autocratic, democratic, and theocratic forms of society. By contrast, one could speak of the Ugly, the Evil, and the False, if diabolic parallels to the three verities named above are to be elicited, which might also be described in terms of the Antifather, the Antichrist, and the Antispirit. Ugliness as a negation of beauty, evil as a negation of goodness, and falsity as a negation of truth. Three types and stages of immorality paralleling three types and stages of morality - autocratic, democratic, and theocratic, corresponding to the perfect form, the perfect act, and the perfect feeling. If perfect form is the Beautiful and perfect feeling the True, then the perfect act may be characterized as the Good, on the basis of its constituting a compromise between form and feeling, beauty and truth, the rights of the individual and the interests of society. Increasingly we are abandoning the Beautiful and the Good for the True, leaving form and action behind us in our quest for the perfect feeling. We are becoming the Holy Ghost.

30. A comprehensive and logical view of human evolution would entail an acknowledgement of four principal stages of its unfolding, viz. a materialistic stage corresponding to the Iron, Stone, and Bronze Ages; a naturalistic stage corresponding to the Christian Middle Ages; a realistic stage corresponding to the past two centuries of social if not socialistic progress; and, finally, an idealistic stage corresponding to the coming age of transcendental aspiration. Speaking more abstractly, one could define each of these four stages in terms of an historical progression from proton-particle autocracy to proton-wavicle theocracy, and from electron-particle democracy to electron-wavicle supertheocracy - a progression paralleling the Spenglerian distinctions between 'Historyless Chaos', 'Culture', 'Civilization', and 'Second Religiousness'. Thus a gradual rise from the depths of planetary materialism to the heights of otherworldly idealism via naturalistic and realistic worldly compromises. A cosmic 'fall' from soul to materialism to begin with, and a karmic 'leap' from idealism to spirit to end with - the path, as it were, from Hell to Heaven, from proton-proton reactions to electron-electron attractions via atomic actions ... of worldly duality.

31. Clearly the Beautiful, the Good, and the True are not the only verities to have occurred to man, even if they or, at any rate, the first two have traditionally had more value for Western man, whose civilized inception was rather more on the level of naturalism than of materialism, and who would accordingly acknowledge the Beautiful above the Strong. For Strength is what corresponds, after all, to pagan materialism, and in a more comprehensive view of moral evolution it may be said to precede the Beautiful. Thus from materialistic strength to naturalistic beauty, and from realistic goodness to idealistic truth.

32. But to what sort of strength are we alluding in regard to pagan materialism? Is it forceful strength or material strength, power or hardness? Undoubtedly the latter, although we need not entirely exclude power from our estimation of pagan values, which would be rather more cosmic in origin than worldly, a strength appertaining to cosmic gravity and preceding, on the solar level of soul, the worldly strength of material hardness. Doubtless each kind of strength is symbolized by a different divinity in pagan mythology, although the nearest Christian equivalents would be the Father with regard to cosmic power and Moses and/or St Joseph with regard to material hardness, the latter somewhat more pagan than cosmic in character. After which, the ideal of beauty and its Western association with the Blessed Virgin, followed by the Christian ideal of goodness, symbolized by Christ, and the transcendental ideal of truth; although here, too, a division surely exists between intellectual truth, or truth grasped intellectually, and spiritual truth, or truth realized spiritually, a division which would find theological parallels in regard to the Second Coming and the Holy Ghost within a loosely Christian framework, the one preceding the other, as befitting the evolution of truth from comparatively worldly beginnings to a transcendent climax, with antithetical parallels to St Joseph and the Father respectively. Obviously, the diabolic converse of cosmic strength, or power, would be cosmic weakness, or servility, as pertaining to the Devil vis-à-vis the Creator (read: the sun vis-à-vis the central star of the Galaxy). Similarly, the diabolic converse of material strength, or hardness, within the context of pagan civilization would be pliability, or softness, as pertaining to Pharaoh vis-à-vis its Roman Catholic inception and concomitant virtue of beauty, symbolized by the Blessed Virgin (an extrapolation, in part, from the pagan Venus), who accords with a naturalistic phase of evolution. Undoubtedly the best-known and most representative embodiment of the religious ideal of this period in the West was Joan-of-Arc, whose virgin purity and child-like beauty were legendary, and whose martyrdom symbolizes its inevitable demise and subsequent eclipse by Protestant realism, the claims of the Many taking precedence over the pomp of the Few. But that is another story, and before I proceed further ... it is necessary to define the diabolical converse of beauty in terms of ugliness, and to posit Henry VIII as the most credible political embodiment of what might be termed Antivirginal naturalism, his eight wives and vast physical bulk ample testimony to an ugly disposition! Yet as we proceed from naturalism to realism, the figure of Luther looms large on the religious horizon, and Christ, though once real and now a symbol, finds living embodiment in this champion of the general good and opponent of aristocratic elitism, this man of the People whose rebellion against the Catholic status quo led to the Protestant phase of Christian civilization, the Christian phase-proper, and so to freedom of worship for the masses as an alternative to aesthetic enslavement and quasi-autocratic control of religious devotion. There is certainly a parallel here with Father-derived power, as though this religious phase of realistic evolution was equivalent, in Christian terms, to the cosmically-oriented phase of the earlier materialistic civilization, whereas the subsequent parliamentary phase of realistic evolution, with its Cromwellian concern for the general good expressed politically, may be said to parallel the stoical phase of materialistic civilization, the strength-as-hardness phase, when not royals but peers (barons) were the most representative class, the bourgeoisie here struggling against aristocratic entrenchment, evil taking the form - doubtless adequately embodied in Charles I - of opposition to the general good conceived in terms of the political rights and interests of the Many or, at any rate, of the middle classes. But the Good was not and, at that stage of evolution, could not be wholly triumphant, and so a compromise, better described as liberal, was arrived at ... in which the rights of the individual, corresponding to naturalistic idealism, and the interests of the collective, corresponding to realistic idealism, were held in balance - beauty and goodness bound in parliamentary conflict through liberal compromise. For the Good is not, as might at first appear to be the case, a compromise between the rights of the Few and the interests of the Many but, rather, is the latter existing by itself as the maximum realization of those interests. The Good is not liberal and parliamentary but social and republican, and consequently British parliamentarianism, stemming from the English Civil War, signifies neither more nor less than an atomic compromise between beauty and goodness, the naturalistic Few and the realistic Many, while behind and at the back, so to speak, of this worldly dualism ... both power and strength, in the guise of the Monarchy and the Peerage, the Sovereign and the House of Lords, remain enthroned, the cosmic and pagan roots of Western civilization still intact and co-existing with both the naturalistic flower and the realistic leaves above or, to put it more literally, power and hardness contiguous, through the House of Commons, with beauty and goodness, albeit a lesser beauty than the Catholic and a lesser goodness than the Protestant, the latter of which only achieves full realization in Puritanism, a later phase of religious goodness characterized by quietism. And political goodness? Clearly, its full realization can only come through Socialism, which presupposes a republican independence of beauty and, no less importantly, of power and hardness. In other words, full-blown political realism can only be realized on the level of Socialist republicanism, although there are of course lesser realizations, corresponding to so-called liberal republics, in which two contending views of the common good jostle for electoral sanction from the sovereign People, as for example with regard to capitalistic Republicans and socialistic Democrats in the modern American Republic - a dualistic framework partly owing its existence to historical circumstances, by which I mean the implausibility of a more absolutist framework at or around the time of the War of Independence, i.e. the late-eighteenth century, and partly owing it, I dare say, to racial factors, i.e. the fundamentally Anglo-Saxon and, hence, relativistic origins of modern America, that could be said to contrast with the essentially Slavic and, hence, more absolutist integrity of Russia, which in any case underwent revolutionary change at a time more conducive to the establishment of a Socialist republic. However that may be, it is only in Socialism that the Good, conceived politically as the happiness of the greatest number, can be fully realized, since such an ideal presupposes a Socialist rather than a Capitalist foundation, commensurate with the common good. Consequently Socialism is the only means by which the Good can attain to full political stature or become the sole ideal of a given community, Democratic Socialism necessarily entailing a compromise with the Beautiful within a parliamentary framework and therefore allowing for the perpetuation of a society divisible between naturalism and realism, the rights of the Few and the interests of the Many, which, as in Britain, can only be liberal.

33. Beyond the realistic phase of evolution, however, comes the idealistic phase in which not the Good but the True takes precedence over all other concerns and, through the agency of the Second Coming, this truth is first intellectually expounded and then disseminated for subsequent literal realization in the form of an aspiration, on the part of the Many, towards the spiritual climax of evolution and maximum realization, in consequence, of pure spirit. Thus from intellectual truth in the world to spiritual truth beyond it, from impure idealism to the purest possible spirituality. The idealistic revolution is the ultimate revolution, opposed to realism and to everything that precedes it, including nature. Only through the truth can human life ascend towards the heavenly life - eternal and complete. But if intellectual truth corresponds to penultimate divinity and spiritual truth to ultimate divinity, then whatever opposes the truth must correspond to the penultimate and ultimate diabolism, whether on the intellectual plane of falsity or on the spiritual plane of illusion, that is to say, whether in terms of misguided theory or wrong practice - two failings as contemptible in the omega-aspiring context of idealism as ... softness and weakness were in the alpha-stemming context of materialism. Both the false 'view' and the wrong 'trip' would be punishable.

34. Just as Protestantism signifies a realistic revolt against Catholicism, so Socialism signifies an idealistic revolt against Capitalism. Luther and Marx were fellow rebels in the face of long-established traditions.

35. Taking a wider view of realism and idealism, one could argue that Protestantism signified an idealistic, or religious, realism; Liberalism a realistic, or political, realism; and Capitalism a materialistic, or economic, realism. Just so, it can be contended that Socialism signifies a materialistic, or economic, idealism; Communism a realistic, or political, idealism; and Centrism - the more evolved ideology of the Second Coming - will signify an idealistic, or religious, idealism, thereby bringing the idealistic phase of evolution to an appropriately religious consummation.

36. Idealism equals ideology, a system of beliefs concerning how life should best be lived, which generally entails a religious or quasi-religious view of man. Idealism signifies the triumph of mind over matter, the redemption of man through truth. And truth, if pursued to its logical conclusion, leads to spirit, no less than strength - the positive attribute of materialism - stems from soul. Soul and spirit are the great absolute antitheses, the utmost antitheses of which the Universe is capable. Materialism and idealism are the utmost antitheses of which the planet is capable, and naturalism and realism are relatively antithetical within the less extreme context of the world. No less than realism is a kind of second or artificial materialism, a supermaterialism, so idealism is a kind of second or artificial naturalism, a supernaturalism.

37. Feudalism - Royalism - Catholicism; Protestantism - Liberalism - Capitalism; Socialism - Communism - Centrism: a rough outline of Western evolution from materialistic beginnings to an idealistic end via realism. Though even here, in contrast to a more full-blown or universal view of human evolution, the materialistic is essentially naturalistic in character, certainly when compared with pre-Western materialism on the basis of a tripartite distinction between pagan religion, tribal politics, and primitive (agrarian) economics, as between idealistic, realistic, and materialistic manifestations of a specifically materialist stage in time, against which Feudalism can be seen as an economic revolt. Conversely, one could argue that the idealistic stage of evolution is as much beyond the Western stage-proper as the materialistic stage was before it.

38. As much difference between Centrism and Socialism as between Protestantism and Capitalism or, for that matter, Catholicism and Feudalism. Antitheses on the idealistic level of evolution no less than on the realistic and materialistic levels; antitheses, needless to say, between the Divine and the Diabolic - religion and economics.

39. A materialistic age will have a false religion as the converse side of its own materialism. Thus for the inceptive 'naturalistic' materialism of early autocratic civilization we find some pagan and/or occult religion, with sun-worship and astrology typifying the bogus nature of the religious norm - one more cosmic-orientated than worldly. Thereafter, the latter phase of materialistic religion leads, via idolatry, to naturalistic religion, and so to the beginnings of a genuinely transcendental orientation - as, for example, with Catholicism, where the supernatural is infused into the natural in the guise of the Virgin and Christ, not to mention religious art. From religious naturalism, however, the path leads via humanized Christianity to realism and to the consequent beginnings of an artificial materialism relative to early democratic civilization, a materialism whose obverse concomitants ... in naturalism and the paranormal ... attest to a new religious falsity - the antithetical equivalent to the pagan and occult falsity of autocratic antiquity. Naturalism, which takes a variety of forms, including secular humanism, may be regarded as leading to the bogus supernaturalism of such latter-day phenomena as parapsychology, ESP, and theories of the Universe which, in their patently extravagant claims, border on the fantastic - the multiple-universe and worm-hole theories not excepted. Here a kind of artificial occultism follows on behind the artificial paganism of the worldly naturalist, whose devotions to the world do not exclude a sort of hero-worshipping idolatry, particularly where (the photographic images of) pop stars, film stars, leading sportsmen, revolutionary gurus, etc., are concerned. True religion, however, is lurking in the shadows, as it were, of realistic civilization. For with the coming idealistic stage of evolution, a new transcendentalism will make its appearance in the world ... to signal the end of bogus religion and the beginnings of a supernaturalism which should ultimately lead to Heaven.

40. Materialistic age: false religion; naturalistic age: true religion; realistic age: superfalse religion; idealistic age: supertrue religion. In the first and third ages of human evolution religion is not only false but very much subordinate to the prevailing materialism. In the second and fourth ages of human evolution, however, religion is the guiding or prevailing norm and, by a curious paradox, materialism is false, i.e. synthetic, transmuted, subordinate, redeemed, etc. (Thus one could speak of the 'social' aspect of Social Transcendentalism as a false, or transmuted, form of Socialism. Obviously, plastic is a false, or synthetic, kind of material.) Broadly, the first age is one of minerals and stone; the second age one of wood and glass; the third age one of steel and concrete; and the fourth age one of aluminium and plastic.

41. There are four stages and types of love, each of which corresponds to one of the above-mentioned ages. Thus for the materialistic age there is emotional love, or love of another person; for the naturalistic age there is brotherly love, or love of one's fellow man; for the realistic age there is sexual love, or love of sex as such; and for the idealistic age to come there is spiritual love, or love of the self. The first type has to do with 'being in love', usually with a person of the opposite sex, and it implies sexual relations. The second type has to do with love of mankind in general, irrespective of sex, and it implies Christian charity and compassion. The third type has to do with sex as an end-in-itself, whether or not with a member of the opposite sex, and it implies promiscuity as an expression of crude self-love. But the fourth type has to do with spiritual self-love, and it implies contemplation and/or meditation as a realization of the Divine. Beyond this pure love there is nothing higher ... except the ultimate purity of the divine love itself - transcendent and eternal. Thus from love of another to self-love via naturalistic and realistic alternatives - the path of love's evolution from materialism to idealism, the Father to the Holy Ghost via Christ and Antichrist.

42. Materialistic strength and realistic goodness are no less antithetical, as well as mutually exclusive when taken to extremes, than naturalistic beauty and idealistic truth. Strength and goodness are no more equivalent than beauty and truth. An atomic parallel to the aforementioned qualities would read approximately as follows: proton-particle strength; proton-wavicle beauty; electron-particle goodness; electron-wavicle truth. An approximate distinction, in other words, between Kingdom, Church, State, and Centre.

43. Books approximate to a democratic stage of human evolution, as pertaining, for example, to Western civilization. They are relativistic and rectilinear, page facing page on rectangular paper. Books, then, are a kind of middle-ground development in between two more absolute and curvilinear extremes, viz. the autocratic scroll, as germane to a proton-biased age, and the theocratic tape, as germane to an electron-biased age, the former preceding Western civilization and the latter succeeding it - alpha and omega either side of the world. Just as scrolls were transcribed to books or manuscripts (an early type of book) by the educated elites of early Western civilization, so books are being transcribed to tapes in this transitional age between democratic and theocratic civilization, a process of aural transcription which has only just begun but which is bound to be continued in the decades ahead, both within the context of Western civilization and beyond it ... where, needless to say, more ideologically exacting criteria would obtain.

44. If television - a fundamentally communistic medium of expression - is to be countered and transcended by anything in the future, it can only be by hallucinogenic stimulants like LSD, which would constitute an upgrading of appearance-centred concentration from the materialistic level of external images to the idealistic level of internal visions, the former active and concrete, the latter static and abstract - a progression from the diabolic to the divine, from outer to inner. Frankly, we live in an appearance-biased age, and the only way to undermine and eventually eclipse mechanically-produced images is through the chemically-induced visions of synthetic hallucinogens. Therein lies the importance of 'acid tripping' vis-à-vis television viewing: a further rung up the evolutionary ladder ... from externally-experienced artificial appearances to internally-experienced transcendental appearances, with the possibility of a genuinely essential experience ... in meditative being thereafter. In the short term, however, transcendental meditation is a 'dead letter', totally inadequate and irrelevant for combating television civilization, since offering no new and inherently superior level of appearances to supersede the existing level, and therefore hardly likely to appeal to the majority of people ... accustomed as they are to mechanically-produced appearances. Indeed, transcendental meditation is really a kind of puritan decadence within the overall context of Western civilization, quite the contrary to the spiritual inception of a new civilization, which, in any case, we may suppose to have begun on the relatively humble, materialistic level of film and television, and to be progressing, via video, towards hallucinogenic enlightenment - the final, or idealistic, manifestation of such a civilization or, at any rate, of its apparent phase preceding a more intensive being that is centred on a superior mode of meditation, which should follow as a kind of essential climax to it.

45. On the subject of video, we may consider this more evolved medium of mechanically-produced artificial images as transitional between television and LSD, signifying a kind of compromise between the public, external nature of films and the private, internal nature of 'acid trips' - an almost realistic midway-point in between materialistic films and idealistic 'trips'.

46. It would seem that, in relation to television, cinema is a socialistic context commensurate with materialistic realism, and therefore a step beyond the Liberal medium of theatre. Doubtless one should distinguish between 'Democratic Socialist' cinema and 'Socialist' cinema, as between the larger auditorium of the former and the smaller studio-setting of the latter, the larger screen of the former and the smaller screen of the latter, the showing of two films (relativistic) in the former context and the showing of one film (absolutist) in the latter context, the individual status of the former type of cinema and the collective status of the latter type - three or more studios in use at any given time. Generally speaking, cinema may be regarded as a left-wing phenomenon, whether democratic or Marxist; though the likelihood of cartoons or fantasy films constituting a kind of Nazi equivalent cannot be ruled out, particularly in view of their idealistic nature, which would suggest an extreme right-wing bias. However, if cinema is generally socialistic and therefore left-wing democratic, television can only be communistic and, hence, right-wing theocratic, albeit of either an absolutely right-wing or a relatively right-wing theocratic status, depending on the type of film in question. Hence a Communist/Transcendental Socialist distinction between, say, television films (or films made specifically for TV) and television cartoons, particularly when of an abstract or fantasy nature, these latter constituting a kind of left-wing theocratic status, one beyond fascistic slides ... with their static realism. Thus a distinction, on the one hand, between TV films and cartoons, and, on the other hand, between slides and 'trips' - People's theocratic media flanking videos.

47. Fascist synthesizers but Social Transcendentalist guitar-synthesizers; Communist electric guitars but Transcendental Socialist synthesized guitars. From absolutism to a relativistic compromise ... on a basis paralleling rock-jazz and jazz-rock.

48. Certainly one should not imagine that the materialism of a realistic age, viz. Capitalism, or the materialism of an idealistic age, viz. Socialism, is as bad as that of a materialistic age, viz. Barter Primitivism, and is therefore commensurate with materialism per se. It may not be good, or idealistic, but it still constitutes an evolutionary improvement on primitive materialism, and is accordingly pertinent to either realistic or idealistic contexts, as the case may be.

A. SOUL WORLD SPIRIT

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M N R I

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B. I I I

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R R R R

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M M

49. The above diagrams are intended to show the overall historical progression of human evolution from soulful beginnings to a spiritual consummation via the world. In diagram A we see this progression in terms of four distinct stages, viz. a materialistic (M), a naturalistic (N), a realistic (R), and an idealistic (I). In diagram B we see that each of these four stages is subdivisible into three phases, and that while the first and third stages descend from idealism (I) in the first phase to materialism (M) in the third, the second and fourth stages ascend from materialism (M) in the first phase to idealism (I) in the third. Hence it would appear to be characteristic of materialistic and realistic stages of evolution to morally regress, with the passing from one phase to another, while the naturalistic and idealistic stages of evolution seem to indicate a moral progression, with the passing from one phase to another. To take a single example in each case, the realistic stage (see diagram C)

C. * PI CI

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* * LR CR

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* CM*SM

would appear to regress, or descend, from Protestant idealism (PI) to Capitalist materialism (CM) via Liberal realism (LR), while the idealistic stage beyond it indicates a progression from Socialist materialism (SM) to Centrist idealism (CI) via Communist realism (CR). Similarly, in regard to the preceding two stages of evolution (see diagram D),

D. PI CI *

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TR RR * *

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OM*FM *

we can speak of a descent, or regression, from Pagan idealism (PI) to Occult materialism (OM) via Tribal realism (TR) in the materialistic stage, and, conversely, of an ascent, or progression, from Feudal materialism (FM) to Catholic idealism (CI) via Royalist realism (RR) in the succeeding naturalistic stage. Broadly, one can distinguish, I believe, between lives which are materialistic and/or realistic in character, and, conversely, those which are naturalistic and/or idealistic in character - the former descending from idealism to materialism via realism as they grow older, the latter ascending from materialism to idealism via realism in the course of time. Thus, in the first case, a moral regression; in the second case, however, a moral progression. For realists, a religious-political-economic descent. For idealists, by contrast, an economic-political-religious ascent. Broadly speaking, each stage of evolution (or age or civilization) corresponds to that part of the atom most compatible with itself (see diagram E),

E. PP EP *

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M N R I

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PW EW

so that the progression from materialism to naturalism on the one hand, and from realism to idealism on the other, corresponds to proton-particle/proton-wavicle (PP/PW) distinctions in the one case, and to electron-particle/electron-wavicle (EP/EW) distinctions in the other - the first and second stages commensurate with a feminine bias, the third and fourth stages commensurate with a masculine bias, although, in practice, protons and electrons tend to balance each other during the worldly, or broadly atomic, phase of evolution between naturalism and realism, proton wavicles and electron particles, when Church/State dichotomies obtain, and an open-society compromise is the Liberal norm. Such 'liberalism' did not apply in the proton-particle age of the Kingdom, and it would not be relevant to the electron-wavicle age of the Centre ... commensurate with an idealistic stage of evolution in supertheocracy, the more evolved mind-biased theocracy of a truly religious age, of which the Centrist phenomenon of Transcendental Socialism is but a materialistic inception. For unlike a realistic age, an idealistic age is not atomic but free-electron(ic), and therefore transcendental rather than Christian, a People's purism of heavenly approximation.

50. Paradoxical sense in which Communism, conceived, on the basis of its proletarian humanism, as a right-wing theocratic ideology, can be regarded as extreme right-wing when in its formative phase but as right wing when in its more evolved Transcendental Socialist phase - each of which would correspond to, say, rock on the one hand and to jazz-rock on the other or, alternatively, to 'plain' motorbikes on the absolute theocratic Right and to streamlined motorbikes on the relative theocratic Right. Similarly Fascism, conceived, on the basis of its superfolkish catholicity, as a left-wing theocratic ideology, can be regarded as extreme left-wing when in its formative phase but as left wing when in its more evolved Social Transcendentalist phase - each of which would correspond to, say, jazz on the one hand and to rock-jazz on the other or, alternatively, to streamlined scooters on the absolute theocratic Left and to 'plain' scooters on the relative theocratic Left. A progression, then, from extremism to relativity on both Communist and Fascist theocratic planes, which is the converse of the progression from relativity to absolutism on the democratic planes of, on the one hand, Democratic Socialism and Marxian Socialism, and, on the other hand, Conservatism and Nazism, with left- and right-wing implications respectively. Thus a democratic progression towards the absolute and a theocratic progression away from it, extreme right-wing democratic and extreme left-wing theocratic forming adjacent ideological positions either side of a realistic/idealistic divide.... This, of course, is something that applies no less to extreme left-wing democratic and to extreme right-wing theocratic ideological positions. And yet, paradoxically, the theocratic opposition between the Social Transcendentalist left and the Transcendental Socialist right will lead, in due course, to a new absolutism completely beyond dialectical alternatives and antithetical to the autocratic absolutism which, in historical terms, preceded the Royalist/Catholic dichotomy between right- and left-wing autocratic allegiances. A supertheocratic ideological purism of global Holy Ghost.