ON CHURCH AND STATE, ETC.
1. The autocratic temple, the democratic church, and the theocratic centre. From a worship of the Creator to an aspiration towards the Holy Spirit via a worship of and aspiration towards Christ. From absolute enslavement to absolute freedom via a dualistic compromise. From soul to spirit via matter, in this case 'human'.
2. The autocratic subego, the democratic ego, and the theocratic superego; from subconscious to superconscious via the conscious mind.
3. Where formerly, in liberal societies, politics and religion were separate, as between state and church, the post-liberal societies signify a progression from the relative to the absolute in the form of religious politics - the false world religion of the People.
4. By contrast, societies that were genuinely Catholic and thus pre-liberal or, better, anti-liberal, can only progress from an uneasy compromise between church and state to a political religion, an absolute theocracy, in the guise of post-fascist Social Transcendentalism, which upholds the true religion of what is best in the People, namely their spiritual potential, and aims to cultivate this potential in the most systematic and radical way, in the interests of spiritual progress.
5. Thus we are distinguishing between the communist illusion and the centrist truth, between the tail-end, as it were, of the democratic spectrum and the post-fascist level of the theocratic one. Only this latter can extend towards the post-Human Millennium and, hence, the overcoming of man in the Supermen and Superbeings of its successive phases, as evolution draws nearer to a climax in pure spirit.
6. From time to time, in accordance with the acquirement of fresh insights, I, like anyone else, revise my opinions and/or theoretical positions, and will do so now with respect to the distinction between aristocrats, plutocrats, and bureaucrats, which I formerly regarded as roughly synonymous with autocratic, democratic, and theocratic distinctions. Not so! A more comprehensive - and hence objectively correct - evaluation will include meritocrats, or those who embody the principle of elite leadership and passionately maintain that the best minds should be allowed and encouraged to go to the top ... if society is to be progressively and sensibly run. These meritocrats are, in effect, the intelligentsia, and they can only be equated with the theocratic, and thus with the coming age of meritocratic guidance.
7. So where, then, do bureaucrats fit in, if they are not, after all, to be equated with the theocratic? Well, the simple answer to this is ... on the left wing of the democratic spectrum, whether moderate or extreme. In a liberal democracy a relative distinction exists between capitalistic plutocrats and socialistic bureaucrats. In a radical democracy, on the other hand, there exists only a kind of bureaucratic absolutism, which is intended to serve the People. Thus a bureaucratic state is ipso facto communist, the successor, in effect, to states upholding a compromise between plutocracy and bureaucracy.
8. Where, however, no such compromise has traditionally been upheld or, rather, where a theocratic bias has generally prevailed over secular concerns, then the logical evolutionary progression is from a kind of diluted, clerical meritocracy to a radical fascist or post-fascist meritocracy, such as would further curb plutocratic and bureaucratic tendencies in response to its more absolute theocratic integrity, thereby utilizing most of the monies available for the service of the Truth and, consequently, the consolidation and dissemination of the new enlightenment - a policy not disassociated from the service of what is best in the People, namely their spiritual potential. Naturally, a certain amount of bureaucratic service, not to mention plutocratic generation of capital, would still be necessary, but a minimum bureaucracy, corresponding to the 'social' aspect of Social Transcendentalism, with particular reference to welfare, housing, and health. Thus a Social Transcendental Centre could broadly be defined as a bureaucratic meritocracy, in contrast to the meritocratic bureaucracies that tend to prevail in communist states.
9. An absolute antithesis may consequently be inferred to exist between autocratic aristocrats and theocratic meritocrats, whereas the antithesis between democratic plutocrats and democratic bureaucrats can only be relative. Even communist bureaucracies are essentially democratic, serving the People.
10. If
11. Autocratic ruralism, democratic provincialism/suburbanism, radical democratic urbanism, theocratic supra-urbanism. A liberal democracy tends to reflect a provincial/suburban relativity, as between Conservatives and Liberals, whereas a social democracy reflects an urban absolutism. The big city is essentially an environment aligned with radical democracy. Beyond and above such an environment lies the supra-urban context germane to a radical theocracy, a Social Transcendentalist theocracy. Alternatively, one could term it supra-rural.
12. However that may be, it should not be confounded with the urban, since signifying a more evolved constitution, one, I should think, in which tall, well-spaced curvilinear buildings tend to predominate over any oblong, rectilinear arrangements of tenement-type dwellings. Indeed, one in which such materialistic arrangements no longer exist, all buildings having become curvilinear, hence transcendentalist in construction and design - residential and commercial, cultural and educational facilities no longer separate but integrated into the one overall structure, thus creating the concept of an omega complex, whereby all parts, or functions, are dovetailed into the whole, the ultimate form of civic development on earth.
13. The current existence and continuing creation of large, curvilinear housing estates, as in Northern Ireland, more than suggests a supra-urban tendency in process of development. It is as though we are being confronted by the antithesis - communal and curvilinear - to the castles and palaces of autocratic antiquity - an arrangement owing nothing to suburban and urban, not to mention provincial (small town), precedent.
14. Nature reflects an atomic integrity or, if you prefer, dichotomy, and therefore the natural is always a compromise and tension between atomic divisions, no less the case in political than in sexual relations. Just as, in politics, an opposition between conservative and liberal interests reflects a natural order, so, in sex, heterosexual behaviour is ever natural or, more correctly, naturalistic.
15. Opposed to this natural order, however, is that which, arising at a later time, scorns such an atomic division in favour of a pseudo-electron (protons in disguise) one-sidedness, and in politics this takes the form of a social democracy, its sexual equivalent ... homosexuality. The natural and the anti-natural alike appertain to the atomic spectrum. Not so the subnatural and the supra-natural, which appertain, in their very different constitutions, to the subatomic (proton) and supra-atomic (electron) spectra respectively, the former manifesting in an autocratic context, the latter in a theocratic one; the former the antithesis to the latter. If the subnatural is beneath politics and, in a certain sense, sex, then the supra-natural will be above it, the former existing on the mundane level of economic materialism, the latter on the transcendental level of theocratic spirituality - a distinction between kingdom and centre, as between erotic sculpture and computer erotica, aristocratic rule and meritocratic leadership.
16. Coming in-between the subnatural and the natural, however, one has what may be termed the pro-natural, manifesting sexually in lesbianism, that is to say, in a pseudo-proton (crude electron) one-sidedness, and politically in a pro-democratic Cromwellian pseudo-tyranny, equally one-sided in character, though essentially pertaining to the democratic spectrum, where it stands to the natural as a relativistic absolute to an absolute relativity. Indeed, the subsequent emergence, on the same spectrum, of the anti-natural ... establishes an antithetical equivalent with the pro-natural, as between homosexuality and lesbianism, Bolshevik pseudo-dictatorship and Ironside pseudo-tyranny. One could alternatively speak of the natural being flanked by the pre- and post-natural, two modes of extremism not to be confounded with the truly absolute extremities of the subnatural and the supra-natural respectively.
17. As the early-Christian (Roman Catholic) civilization of Medieval Europe arose out of the Dark Ages accompanying and following the barbarous eclipse of late-pagan Graeco-Roman civilization, so the early transcendental (Communist) civilization of countries like Russia arose out of the pseudo-Light Ages accompanying the decline of late-Christian (Protestant) Anglo-American civilization. Contrary to popular superstition, evolution proceeds upwards in a spiralling movement, never exactly repeating itself, but manifesting antithetical parallels with an earlier age the higher it ascends.
18. Thus to speak of an impending new Dark Ages would be to succumb to the superficial notion of an 'eternal recurrence' at the expense of objective historical evaluation. The Anglo-American antithetical equivalents of the Graeco-Roman stoical/hedonistic phases of late-pagan civilization are puritanism and promiscuity respectively - the one an expression of Protestant ethics, the other a consequence of republican revolution in the so-called Age of Enlightenment. The former a calculated asceticism, the latter a sublimated self-indulgence.
19. As the catholic Counter Reformation to the Reformation, so the fascist reaction to Communism, the latter an antithetical equivalent of the former, an aspect of antithetical parallels in evolutionary spirals.
20. If early paganism - Egyptian/Byzantine civilization - was not a specifically Western development, then neither need late transcendentalism - Social Transcendentalist/Super-transcendentalist civilization - be so, since given to global aspirations.
21. Western civilization, in the widest possible geographical sense of that term, begins with Graeco-Roman late paganism, progresses to early-Christian Catholicism, progresses from there to late-Christian Protestantism, and culminates in early-transcendental Communism. The first and last are of course tangential to Western civilization-proper, as manifesting in the atomic compromise, or dichotomy, between Catholicism and Protestantism. They are akin, in resurrecting a sexual analogue, to the relatively absolute extremes of lesbianism and homosexuality flanking a heterosexual relativity.
22. If Catholicism is a bound-electron equivalent, then Protestantism is its neutron opponent, a kind of suburban opposition to provincial (town) religion. By contrast Communism is an urban ideology, just as late paganism was rural and thus as much pre-natural, in our specific atomic sense, as Communism is post-natural. Only late transcendentalism could be supra-natural, as pertaining to a supra-urban environment, just as early paganism was subnatural, the absolute reflection of a desert environment.
23. Thus genuinely autocratic and theocratic extremes flank the democratic civilizations, though only the Christian and, in particular, Protestant civilization may be accounted genuinely democratic.
