ON THE SUPRA-NATURAL, ETC.

1. Increasingly I dislike the term 'supernatural', because it suggests a heightened naturalism, a kind of higher naturalism that contrasts with nature. To my mind, 'supra-natural' does more justice to the concept of that which is above and beyond nature, i.e. a question of free-electron unity in attraction, in contrast to the uneasy and problematic compromise between protons and electrons, not to mention neutrons, in organic matter. The supra-natural is divisible, it seems to me, into the artificial and the civilized, the one pertaining to the material world, the other to the spiritual one.

2. A distinction, then, between, say, plastic furniture and a mind attuned to pure awareness, neither of which is incompatible with the twin aspects of Social Transcendentalism, which embraces both a bureaucratic and a meritocratic dimension, the former aligned with the material world, and hence artificial; the latter with the spiritual world, and hence civilized. Perhaps, after all, the artificial, or synthetic, would be better described by the term 'supernatural'?

3. When Christian theology distinguishes between the body and its afflictions, as between the Father and the Devil, the one good and the other evil, it is acknowledging the fact that, in general, ill-health is the exception to the rule, and therefore that the work of the Creator, namely the body, reflects the rule, whereas that of the Devil, in ill-health, reflects the exception. Sound enough in its rather simple logic, though scarcely an argument in favour of the Holy Spirit! For no matter how much the rule of good-health may prevail over the exception of ill-health in the vast majority of people, the body is still an obstacle to the extensive cultivation of spirit, and no man can ardently aspire towards the Holy Spirit who also acknowledges and serves the Father.

4. To take a compromise position between the Creator and the Holy Ghost is to be Christian. To turn away from the Creator, and by implication His Son, and aspire towards the attainment of pure spirit ... is to be transcendental, and thus supra-natural, an enemy of everything subnatural and natural. Such a closed-society position is the only truly theocratic religion, above and beyond all autocratic and democratic attachments, free from enslavement to soul and to that which stems from it, in matter. Free for spirit.

5. The age of a truly theocratic religion may still be some way into the future, but, in the meantime, Social Transcendentalism, and by implication Social Transcendentalists (theocratic centrists), must rigorously oppose everything that accrues to the open-society mentality of those who would keep humanity enslaved to the past - to the natural and the subnatural. Only through systematic struggle with reaction and tradition will a new and ultimate civilization in the history of the world emerge.

6. Early-pagan ugliness, late-pagan beauty; early-Christian evil, late-Christian good; early-transcendental illusion, late-transcendental truth - an approximate quantitative attribute to each stage of civilized evolution.

7. On the other hand, an approximate qualitative attribute thereof would read: early-pagan pain, late-pagan pleasure; early-Christian hate, late-Christian love; early-transcendental sadness, late-transcendental happiness, a happiness achieved through increased awareness.

8. Ugliness is the doing against self, and the qualitative attribute of such negative behaviour is pain; beauty is the doing for self, and the qualitative attribute of such positive behaviour is pleasure; evil is the doing against others, and the qualitative attribute of such negative behaviour is hate; good is the doing for others, and the qualitative attribute of such positive behaviour is love; illusion is the being against self, and the qualitative attribute of such a negative stance is sadness; truth is the being for self, and the qualitative attribute of such a positive stance is happiness.

9. Because Social Transcendentalism aims at the establishment of a supra-natural, supra-urban, supra-national society, it favours the concept of a classless society, the logical outcome to a process of world-historical evolution directed not, as with Communism, against the bourgeoisie, but towards the dissemination and development of true religion. It does not intend to extend democracy at the expense of the bourgeois state, but to extend theocracy at the expense of the Church. It does not favour a proletarian exclusivity, but the classless integration of as many different classes as possible into the new, Social Transcendentalist community for the purposes of furthering that community's true interests.

10. A proletarian opposition to the bourgeoisie is communistic, because relative. Only a people struggling, under the guidance of Social Transcendentalism, for the extension and expansion of theocracy to the level of true religion can be intrinsically classless, that is to say, existing on an absolute level of society for purposes beyond the pale of class warfare, which pertains, after all, to the State and therefore could not be relevant to a centrist society, above and beyond all class distinctions. But not every people are qualified to struggle in such a fashion at this juncture in time, and class warfare will doubtless remain valid for those who aren't, as demanded by their proletarian social integrity.

11. An approximate list of class-society distinctions in the history of civilized evolution would read as follows: early-pagan aristocratic absolutism; late-pagan aristocratic/grand-bourgeois absolutist relativity; early-Christian grand-bourgeois/bourgeois relativity; late-Christian bourgeois/petty-bourgeois relativity; early-transcendental petty-bourgeois/proletarian absolutist relativity; late-transcendental proletarian absolutism.

12. Ultimately, the only truly and genuinely classless society will arise in the second phase of the post-Human Millennium, with the new-brain collectivizations of the Superbeings - that life-form far superior to man and, in all probability, existing in specially-constructed space cities from which spiritual transcendence, achieved through high-level meditation (hypermeditation), would be more likely of attainment than on the earth, in close proximity to the latter's gravitational pull. What rumour and legend have sometimes taken for flying saucers (UFOs) might well be such space cities constructed by advanced human-equivalent life on other, unknown planets in the Galaxy.

13. Fundamentally, the theocratic spectrum has always been classless, even during its Roman Catholic inception, since stressing the brotherhood of man, with particular reference to Christians. Likewise the Nazis emphasized the brotherhood of Germanic, or Aryan, man. Needless to say, both brotherhoods were upheld in the face of certain religious and/or racial outsiders.

14. Just so, Social Transcendentalism will be obliged to exclude certain categories of men from its classless integrity vis-à-vis proletarian opposition to the bourgeoisie. In truth, there will hardly be a bourgeoisie for Social Transcendentalist proletarians to be in opposition to, the vast majority of their opponents probably being reactionary aristocrats, tribalists, gypsies, clericals, and socialists - capitalism not being traditionally indigenous, so to speak, to the peoples concerned.

15. Definitions of contemporary political madness: the application of communist criteria to theocratically-biased societies or, conversely, the application of fascist criteria to democratically-biased ones. A failure, in each case, to come to grips with the ideological complexity of the world as deriving from the age-old dichotomy between the material and the spiritual, materialism and spirituality. The first madness will lead to a Poland or, worse still, an Afghanistan. The second madness to a Mosleyite failure in the face of majority democratic opposition. Indeed, one could argue that even Nazism, conceived as a largely theocratic phenomenon, was out-of-place in North Germany, even if its applicability to Catholic Bavaria and, later, Austria was beyond dispute.

16. However that may be, the deepest ideological dichotomy is not between Germans of one denominational persuasion or another, but between dissimilar ideological peoples of disparate race. Thus the spiritual/material dichotomy between, for example, the Celts and the Anglo-Saxons has remained an ideological dichotomy in the national manifestation, traditionally, of Anglo-Irish hostility. Such a dichotomy, necessarily profound, will still exist between the two peoples if and when Ireland adopts Social Transcendentalism and Britain socialism. But, all the while, forces of evolutionary pressure will be at work undermining materialism at the expense of its upholders, and thus bringing the world closer to a spiritual absolutism. For the material/spiritual dichotomy is merely a transient phenomenon, reflecting the passage of human evolution through an atomic stage of its unfolding. What began in a soulful (autocratic) absolutism will culminate in a spiritual (theocratic) absolutism, having passed through a material (democratic) relativity.