ON
1. In relation to the Irish, Scots, and Welsh,
the English have always effectively functioned as proton equivalents, holding
an atomic
2. If Britain signifies, through its allegiance
to a Constitutional Monarchy, an autocratic democracy, then Eire signifies, in
its allegiance to the Roman Catholic Church, an autocratic theocracy. A bourgeois republic, like
3. In religion
Protestantism signifies a democratic theocracy, whereas Fascism is more akin to
an autocratic theocracy. The only true
theocracy, a theocratic theocracy, so to speak, will arise from Social
Transcendentalism, as germane to true religion.
Thus for
4. Anyone who defines himself as a theocratic
theocrat, i.e. a Social Transcendentalist, should find literature, particularly
in its novelistic essence, beneath him, since literature is fundamentally a
liberal art-form, scarcely to be countenanced by a theocratic mind!
5. Democracy-proper, akin to literature-proper,
is ever a liberal phenomenon. For a
late-stage petty-bourgeois era, essentially post-liberal in character, there are one of two possibilities. Either democracy can be stepped up, or
improved upon, and one gets a system of proportional representation, akin to a
magazine short-story in literature, or it can be transcended in a new 'genre',
namely the bureaucratic democracy germane to Socialism, a political equivalent
to colour film.
6. At present,
proportional representation and bureaucratic democracies co-exist. But there are also liberal and/or autocratic
democracies still in existence, political anachronisms corresponding to the
literary anachronisms of novels and plays, genres still favoured by many
Englishmen, writers and readers alike!
Given these analogies between politics and literature, one is tempted to
ascribe more relevance to magazine short-stories within a P.R. democracy than
to either novels or colour films.
Likewise one might suppose colour films to have more relevance to a
bureaucratic democracy than to either of the other kinds. But this is purely speculative.
7. From the autocratic
kingdom to the democratic state, from the Father to the fleshy side of Christ
(Liberalism). From the
democratic church to the theocratic centre, from the spiritual side of Christ
(Protestantism) to the Holy Spirit.
Thus civilized evolution may be perceived as progressing from a
subatomic proton inception in the Kingdom to a supra-atomic electron
consummation in the Centre via an atomic compromise in the balance between
state and church. In
other words, a progression from soul to spirit via matter.
8. Matter evolved out of soul, but spirit evolves - and will increasingly evolve - out of matter. Paganism and Roman Catholicism were alike
religions of soul, Protestantism signifying a 'fall' (forwards) into matter,
Communism yet another, as a later and in some respects more refined
materialism, whereas Fascism signified a reaction, in part, against such
materialism in the form of a new spiritual impetus, the inception of a religion
of spirit that will develop more absolutely in the guise of Social
Transcendentalism, the religion of spirit and, consequently, ultimate world
religion.
9. An alternative word for Centre would be 'Saviourdom', an antithesis to 'Kingdom'. In the former, the dictator
leads; in the latter, the monarch rules.
The one as embodiment of the Holy Spirit, the other as
embodiment of the Father. In
between, the collectivized institutions of church and state, deriving their
collective integrity from the Christian notion of the equality of all
souls/spirits and, hence, sovereignty in the mass, the people, with the
political concomitant of representation and, so far as the Church is concerned,
the religious concomitant of guidance.
10. Just as the first civilizations were beneath
fictions and thus given to the propitiation or worship of facts, both cosmic
and natural, so the ultimate civilization will be above illusions, and thus
given to the comprehension and experience of truth. Just as the propitiation of natural phenomena
preceded the worship and/or propitiation of mythical abstractions (fictions),
so the experience of spirit, or superconscious mind,
should succeed the acknowledgement of such contemporary illusions (scientific
abstractions) as the curved-space theory and the notion of an expanding
(cosmic) universe.
11. Distinctions between cosmic and/or natural
facts and mythical fictions on the one hand, and between spiritual truth and
scientific illusions on the other, are only relevant to a relative
civilization, not to an absolute one; the same of course applying to those
theological abstractions - a cross between the mythical fiction and the
scientific illusion - to be found in quintessentially dualistic and, hence,
atomic civilizations, such as the Christian.
12. Hitherto civilization has never been entirely
civilized but, except in the earliest absolute examples, a combination, to
varying extents, of the civilized and the barbarous. If the earliest civilizations were, in their
stoical integrity, a kind of controlled or regulated barbarism, then the
relative civilizations, including the Christian, signified a distinction
between a civilized elite and a barbarous populace, a distinction still
applying where petty-bourgeois civilization, with its transcendental bias, is
concerned. The development of a truly civilized
civilization, embracing the vast majority of people, has yet to come
about. But it will only do so, it seems to me, on Social Transcendentalist terms, as
the masses are led (from above) towards the highest cultural and religious
allegiance.
13. Even Communism, which is fundamentally a
petty-bourgeois ideology on the side of the People, cannot create a truly
civilized civilization, since, despite its commitment to the proletariat, it
makes no provision for the highest culture and religion but tends, on the
contrary, to represent the People on their own necessarily barbarous terms, in
accordance with its democratic bias. No
ultimate civilization can be established on the basis of representative
leadership! It requires the utmost
theocratic leadership, in which political sovereignty is firmly and absolutely
vested in the Leader, the Saviour of his - and eventually all - people(s). And not simply in a positive sense ... as
saving for, but also, if less importantly, in a negative sense ... as saving from,
saving, above all, from the State, and thus democracy, republicanism,
parliament, elections, representation, and other such political concomitants of
statehood, that atomic integrity stemming from the autocratic sovereignty of
kingdoms.
14. The highest, most civilized civilization is
indubitably of a free-electron integrity, significant
of the greatest spiritual freedom on human terms. It will inexorably lead towards the still
greater spiritual freedom of the post-Human Millennium. And that, in turn, will inevitably lead to
the ultimate spiritual freedom of pure spirit in the post-Millennial
Beyond. Verily, how can an honourable
and progressive man not be in favour of all this?
15. A truly civilized civilization will always act
not in the name of the People but in the name of the Truth. The Leader serves the Truth. For theocracy is ever above and beyond
democracy, the culmination of human evolution.
16. Communism does away with the Church but
extends the State. Social
Transcendentalism will, if successful, do away with the State but extend the
Church ... into the Centre. In the one case, a social democracy. In the other case, a social
theocracy. Both, in their
contrary ways, are absolutist, in accordance with the absolute criteria of an
incipiently extreme age. There is no
church/state relativity in Communism, any more than
there could be in Social Transcendentalism.
People do not congregate in a Communist church, as they would in a
Protestant one, since no such institution exists. An absolute age demands state or church, not
both! Communism chose the former, Social
Transcendentalism has chosen the latter, and on no-less genuine terms than the
other camp's was pseudo.
17. For the progression, in respect of Communism,
from liberal to social democracy, or bureaucratic democracy, corresponds to a
development from the genuine state to the pseudo-state, which is to say, from
the bourgeoisie to the proletariat, from the national to the international
entity beyond it, as beyond any intermediate petty-bourgeois
nationalism/internationalism.
18. Make no mistake, the pseudo-state, applying to
a transformed proletariat (now electron equivalents) within the ideological
context of an international entity, is historically superior to the genuine
state! And, by a like-token, genuine
centrism, in a theocratic theocracy, would be superior to the pseudo-centrism
of the RC church, which corresponds to an autocratic theocracy. If Communism signifies a contraction of
materialism from capitalism to socialism, then Social Transcendentalism most
definitely signifies an expansion of the spiritual into the True World
Religion. The former, tied to the
tail-end of the democratic spectrum, can never be anything more than petty
bourgeois, even though it is pro-proletarian.
The latter, appertaining to an extension of the main, or non-schismatic,
theocratic spectrum beyond petty-bourgeois Fascism, will be genuinely
transcendental, one might even say the upholder of a People’s theocracy,
bearing in mind its absolute status.
19. But such a People’s theocracy would be
primarily concerned with what is best in the People, namely their spiritual
potential, and not with the People as a people, which, by contrast,
would constitute an illogical concession to materialism, as appertaining to the
democratic spectrum, and thus to Socialism.
Not for the ultimate theocracy to act in the name of the People, like
some democracy, but primarily in the interests of their spiritual potential,
whether in terms of the direct cultivation of spirit (awareness) in each
individual or, less ideally but nevertheless imperatively, in terms of the
dissemination of the Truth and, hence, Social Transcendentalism to various
appropriate countries overseas - a procedure which, one way or another, may
entail personal sacrifices on the individual's part. One might say that this latter procedure
corresponds to the 'social' side of the ideology, the direct cultivation of
spirit, by contrast, to its 'transcendental' side. Not until the Truth was established
world-wide ... could a true spiritual absolutism emerge, paving the way for the
post-Human Millennium.
20. The higher, more
intellectual men can make personal sacrifices in the name of the Truth, grasped
in its theoretical and abstract formulation.
Not so the broad mass of people who, whether as soldiers or civilians,
policemen or bodyguards, will respond to the concrete and tangible embodiment
of the Truth in the person of the Leader.
They will make sacrifices for the Leader, not for his truth, about which
they may be largely if not totally ignorant!
And the Leader will be more significant in their eyes to the extent that
he appears before them as a spiritual guide, nay! the
personification on earth of the Holy Spirit, rather than as a politician, be he
president or prime minister, and thus a mere representative of the People. For, in truth, the Leader
is no politician, and he knows that the People generally despise and avoid
politics, being potentially, if not actually, beyond it, as so many candidates
for theocracy.
21. Pertaining, as he does, to the climax of the
theocratic spectrum, the Leader stands before them as a refutation of politics,
the denier of the State, with its presidents and prime ministers, and thus the
saviour of the People from democratic materialism ... for the life of the spirit,
the Eternal Life to-come. He signifies an electron absolutism, and so leads from above, leads from
the Centre, the embodiment of spiritual freedom. The People, if they are loyal to their selves
and to their developing electron-biased constitution, cannot but be loyal to
him; for he is their hope and encouragement, their promise of a better future,
the phenomenal mirror to their spiritual selves.
22. Autocratic subnationalism,
democratic nationalism, social democratic internationalism, and theocratic
supra-nationalism: a progression from the proton-biased tribe to the
electron-biased ideology via the atomic nation-state. A genuinely theocratic society, or Social
Transcendental Centre, can only be supra-national, and hence dedicated to the
establishment and furtherance of a federation of Social Transcendental Centres,
in accordance with its classless integrity.
Neither bourgeois nationalism nor proletarian internationalism can be
relevant to a genuinely theocratic society in a transcendentalist phase of
social evolution. To think in these
anachronistic terms is to put oneself beneath the pale of genuine
transcendentalist criteria. If
