PART ONE:
MAXIMS
*
1. The greater the man the more tragic the
life. Conversely, the
pettier the man the more trivial the life.
2. The higher the
woman, the more she will function as a quasi-electron equivalent rather than as
a proton equivalent on the post-atomic plane.
3. The higher the man,
the more he will function as a free-electron equivalent rather than as a
bound-electron equivalent on the post-atomic plane.
4. The nearest the greatest man will come to
being a bound-electron equivalent is in his dreams, when he may encounter a
woman with whom he has sex.
5. The post-atomic man
will not revolve around a woman, like a bound electron around a proton, but be
free to expand spirit towards the Divine.
6. The post-atomic
woman, who functions as a quasi-electron equivalent, will both receive semen
and conceive life artificially.
7. Woman as proton
equivalent and man, by contrast, as bound-electron equivalent; liberated woman
as a quasi-electron equivalent and Superman as a free-electron equivalent.
8. Because women effectively become
quasi-Supermen in a post-atomic society, they cannot be discriminated against as
women.
9. This fact is already grasped and partly
realized in the transitional, or bourgeois/proletarian, stage of civilized
evolution, such as still prevails in the greater part of the Western world in
the present century.
10. But transitional civilization still falls
somewhat short of the free-electron status of a post-atomic society.
11. Considered from a historically objective
point-of-view, a continuity may be discerned from one
stage of civilized evolution to another, cutting across the divisions of class
integrity ... as appertaining to each stage of civilization, and manifesting a
progression towards the Divine.
12. But considered from a contemporary relative
point-of-view, there exists only the opposition of one class to another and the
unwillingness of the prevailing class to further the higher evolutionary
aspirations of what may be called the under class.
13. Thus on the relative scale, one cannot expect
bourgeois/proletarian civilization to further the development of proletarian
civilization on the post-atomic plane per se.
14. That which appertains to the bourgeois stage
of evolution is sufficient unto the needs of the bourgeoisie.
15. Proletarian civilization, with its post-atomic
bias, can only be furthered by the efforts of the proletariat in opposition to
the preceding or prevailing evolutionary class.
16. Thus arises the need
for Transcendentalism and Socialism to champion the interests of the
proletariat in the face of bourgeois opposition.
17. The material interests of the proletariat are
championed by Socialism, their spiritual interests by Transcendentalism - the
one concentrating upon a contraction of materialism in the world, the other,
following in its wake, upon an expansion of spirituality there.
18. The materialist limitations of Socialism lead
it to denounce abstract art as petty bourgeois, and to regard all degrees and
kinds of abstract art as decadent.
19. The spiritual insights of Transcendentalism
lead to a denunciation of petty-bourgeois abstraction in the arts not so much
because it is abstract but, rather, because it is insufficiently abstract: in
other words, because it doesn't correspond to proletarian transcendentalism, as
appertaining to a post-atomic civilization.
20. But post-atomic
civilization is not the prerogative of Socialism, and so Socialists limit
themselves to a denunciation of decadent bourgeois civilization.
21. The socialist responsibility is sufficient
unto itself and an integral part of historical necessity. Just so, the transcendentalist responsibility
... of effecting spiritual progress on the proletarian plane in the wake of
socialist influence in the world at large ... will be an integral part of historical
necessity, corresponding to the addition of a spiritual superstructure to the
material foundations of post-atomic society.
22. Thus proletarian civilization will arise as
the ultimate human civilization preceding the post-Human Millennium.
23. The twentieth century
was, by and large, a century of bourgeois/proletarian transition - the most
representative transitional nations being
24. The older European countries, such as Britain,
France, Belgium, and Holland, were still basically bourgeois but subject to the
influence of the transitional nations, and therefore stood closer to their
level of civilization.
25. Thus the bourgeois nations were conditioned
towards bourgeois/proletarian criteria by the bona fide
transitional nations without, however, entirely betraying their
middle-class roots.
26. Not being genuinely bourgeois/proletarian,
these older nations could never take the lead in developing transitional
civilization but were obliged to follow-on behind the leaders.
27. Their lifestyle was thus often not their own
but, rather, what the genuinely transitional nations had injected into them.
28. They resembled an old patient being kept alive
by an influx of fresh blood from a young doctor. If they appeared to be truly living, it was
more often than not a semblance of life or a veneer of zestful living imposed
upon them from without.
29. They couldn't stand properly on their own
feet, for their legs were old and shaky, requiring the crutches of bourgeois/proletarian
civilization as support.
30. Without the
continuing support of the truly contemporary nations, the passé
ones would have either collapsed into internal anarchy or been destroyed as
civilizations by post-atomic barbarism.
31. Bourgeois/proletarian civilization cannot last
for ever, but will be superseded, in due course, by proletarian civilization.
32. For the universal establishment of proletarian
civilization ... a nation specifically dedicated to the expansion of the
spiritual side of life will be required, to disseminate transcendental truth
throughout the world when the time is ripe.
Such a nation will be transcendentalist.
33. From the fact of the
alpha absolute to the truth of the omega absolute; from the fiction of 'the
Creator' to the illusion of a benevolent cosmos.
34. The internal fiction of the Father derived
from the external fact of the First Cause; the external illusion of a
benevolent cosmos derived from the internal truth of the superconscious.
35. The internal appearance of the subconscious
projecting the theological fiction out into the external context as a
pseudo-fact; the internal essence of the superconscious
receiving the scientific illusion in the internal context as a pseudo-truth.
36. The complexity of the modern atom is no less
an aspect of scientific subjectivity than the complexity of the Cosmos. Microcosm and macrocosm are subject to
identical evaluations.
37. Considered literally, the atom is no more
complex now than formerly, when man first became aware of it. Electrons still revolve around a proton
nucleus, with neutrons in attendance.
38. Only our scientific bias regarding the atom
has changed, and it conforms to the subjective need to complexify
the external, whether microcosmic or macrocosmic, in response to the
corresponding simplification of the internal, or superconscious,
as required by quasi-theological expedience.
39. A sick man cannot regard the world from the
viewpoint of a man who is well, and vice versa.
Similarly, a mind in which the superconscious
predominates over the subconscious cannot regard the world from the viewpoint
of one in which the subconscious predominates over the superconscious. This explains our changing attitude to the
world, as indeed to the Universe in general.
40. But it doesn't follow from this that the world
or the Universe has changed independently of ourselves.
41. Just as there are degrees of nature, from the
most densely natural in the stars to the least densely natural in man, so there
are degrees of Supernature, from the least purely
supernatural in man to the most purely supernatural in the omega absolutism of
transcendent futurity.
42. Man, who is not a static life-form but an
evolving one, progresses from the least human degree of supernaturalism in
paganism to the most human degree of supernaturalism in transcendentalism via
an intermediate realm of balance between the natural and the supernatural.
43. Beyond man, however,
the Superman of the lower phase of the post-Human Millennium would attain to a
still superior degree of supernaturalism, as the superconscious
was opened-up through participation in artificially-induced visionary
experience.
44. Beyond the Superman,
however, the Superbeing of the higher phase of the
post-Human Millennium would attain to the maximum degree of supernaturalism
prior to transcendence, as the superconscious was
completely freed from subconscious constraint, and post-visionary experience
became possible.
45. With the attainment
of transcendence, however, the ensuing Spiritual Globe would be completely
supernatural, as it escaped from the physiological constraint of collectivized
new-brains and so became a fragment, as it were, of absolute mind converging,
together with other such fragments, towards the heavenly goal of evolution in
ultimate spiritual unity.
46. The attainment of ultimate spiritual unity
would bring the evolving universe to completion in the Omega Absolute, the most
supernatural of noumena, at the opposite extreme to
the most subnatural of phenomena - the stars.
