DEVIL AND GOD -
The Omega Book
Supernotational Philosophy
Copyright © 1985–2012 John O'Loughlin
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PREFACE
This text is largely composed
of what I am wont to call philosophical supernotes - a sort of cross between
essays and aphorisms - and is not written in the usual linear fashion of a
straightforward progression from idea to idea, but follows a spiralling course
towards a kind of ideological summit which is both an ending and a beginning,
an achievement and an aspiration. In
such fashion ideas are not stated and abandoned, as in the linear mode of
writing, but introduced on one level of the spiral and taken-up again on
another, higher level later on, where they are re-worked in more detail or
clarified and consummated, as the case may be.
Sometimes a particular idea, or theme, will pass through three or more
turns of the ascending spiral before finally being abandoned; one might argue
that such an idea is major rather than minor and forms a kind of leitmotiv to the
work as a whole, appearing first in one way, then in another, modified by
changing perspectives as much as by position in the literary edifice. For why should one confine oneself merely to
a single point of view? Or expect the
reader to recall everything stated on an earlier page when he is over half-way
through the work? Re-statement enhances
the idea's credibility, lends it extra weight, and keeps it fresh in the mind. I have never despised repetition, nor
contradiction, or what may appear as such.
An idea tentatively expressed lower down the literary edifice may be but
an introduction, an exploration of unknown and, by its peculiar nature,
hazardous or controversial material.
Re-expressed in slightly different and firmer terms higher up the
spiralling edifice, such an idea acquires the mantle of conviction, of
ideological certitude. In such fashion,
philosophical progress is made. And the
reader, mindful of the contrast between the earlier and later perspectives, is
left in no doubt of it! He becomes the
chief witness of the unfolding and maturation of higher truth - what I am wont
to call Supertruth, which is above and beyond all illusion.
John
O'Loughlin
_________________
1. Woman: nature, realism. Man: free to be either antinatural or
supernatural.
2. Woman is of the world; her kingdom is the
world.
3. True art: supernatural. Worldly art: natural. False art: antinatural.
4. World: ancient
5. God and the Devil have this much in
common: neither of them much likes 'the world'.
6. God (the Father) did not create nature: it
grew out of the world as a sort of middle ground in between the subnatural and
the supernatural.
7. Atheism is a philosophy of the Devil; only
the Devil denies God.
8. Sense in which blue-collar workers are
communistic and white-collar workers fascistic.
A particle/wavicle dichotomy of manual/intellectual work which, in each
case, lies beyond the bourgeois managerial pale.
9. Grand bourgeois - bourgeois - petty
bourgeois: three stages and/or degrees of owner/manager exploitation of the
working class, whether the latter be industrial and proletarian or commercial
and folksy or, rather, folkish. What
lies beyond the parliamentary tradition effectively transcends it, whether of
the Communist Far Left or of the Fascist Far Right. You cannot speak of Communists in the Labour
Party or of Fascists in the Conservative Party, for the simple reason that
genuine Communists and Fascists would never deign to compromise with parliamentarianism,
being external to it. Thus there is no
such thing as a Labour Communist or a Tory Fascist; though each of the parties
will harbour their own respective extremes.
10. What parliament is to political tradition,
painterly art is to aesthetic tradition: a bourgeois genre standing in-between
the evolutionary extremes of sculpture and holography. Thus no more than a parliamentarian can be
described as a Communist or a Fascist (even if by chance or design he
erroneously thinks of himself in either of these extreme terms), can a painting
be so described. For, with the
paradoxical exception of Socialist Realism, canvas art is by definition
bourgeois and incapable of extending beyond a petty-bourgeois level of
abstraction, whether of the Abstract Impressionist Extreme Right (a Radical
Conservative equivalent), or of the Abstract Expressionist Extreme Left (a
Radical Labour equivalent). As in
parliament, so also on canvas: work within an atomic tradition is constrained
and defined by the nature of that tradition.
If you want proletarian or folkish levels of art you must either turn to
sculptural light art on the Far Left, or to free light art on the Far
Right. An abstract painter who considers
himself to be either a Communist or a Fascist, depending on his particular
creative bent, is no less self-deluded than a parliamentarian of like
opinion! So far as the genuine
Communists and Fascists are concerned, such a man is no more than a
petty-bourgeois painterly traditionalist, his work equivalent to one or other
of the contemporary Western manifestations of parliamentary extremism. As modern history adequately attests, the
Communist authorities of the (former)
11. If light sculpture, or sculptural light art,
is Marxist, then light art, as implying the use of slender neon tubing, could
be described as Marxist-Leninist, i.e. less materialistic because of the
infusion of a pseudo-theocratic element deriving from Lenin. A distinction, then, between the proletarian
and the pseudo-proletarian, the Marxist Far Left and the Marxist-Leninist
Right. By contrast, free light art,
meaning spotlights trained on the night sky and/or laser shows, would be
Fascist, since idealistic rather than materialistic, and we need not doubt that
holography, or the projection of images into space through the refraction of light,
lies beyond this as a kind of Social Transcendentalist equivalent indicative of
a superfolkish status capable of leading, in due course, to a classless
absolutism of pure idealism, once computer graphics become the accepted norm.
12. Novel writing: no less pertinent to a
bourgeois democratic tradition than painterly art. The realistic novel, that artful combination
of materialistic and idealistic elements, the literary mean, one now slighted
and spurned by the (extremist) practitioners of the petty-bourgeois antinovel
and supernovel respectively: the former given to a philosophical bias, which
finds its parliamentary analogue in the Labour Party, the latter given to a
poetical bias, which finds its parliamentary analogue in the Conservatives,
each type of novelist contemptuous of the realistic tradition and, consciously
or unconsciously, determined to extend literary decadence to the utmost
materialistic and idealistic extents, depending on his particular bias, while the realistic
novelist, clinging to bourgeois tradition as a matter of life-and-death, sits
stranded on the rocks of his literary obsolescence as the conflicting currents
of literary extremism rage all around and beyond him, threatening to submerge
him beneath their all-pervasive decadence, to sweep away the entire literary
tradition in the name of absolutist revolutions, albeit revolutions which,
whether of the extreme left or right, remain intrinsically
petty-bourgeois. For the true
revolutionaries, the class partisans of either a proletarian or a superfolkish
absolutism, avoid the novel genre altogether, content to leave its
disintegration to petty-bourgeois extremists, while concentrating on their
respective philosophical and poetical frameworks. No less than the philosophic Communist looks
down on the literary materialist, so the poetic Fascist despises the literary
idealist. For even the most
materialistic or idealistic of novelists are still relative to a degree.
13. In music, the symphony holds the place of
the novel and, for that matter, canvas art ... as the quintessentially
democratic genre coming in-between autocratic dancing and theocratic concertos,
i.e. materialistic and idealistic extremes which respectively focus on rhythm
and pitch. Unlike those, the classical
symphony signifies a realistic balance in regard to rhythm and pitch which
takes the uniquely atomic form of a compromise between harmony and melody, the
former subordinate to the latter, as is befitting in a materialistic/idealistic
compromise. Hence the bourgeois symphony
is a Liberal phenomenon reflecting an atomic realism. Not so, however, the petty-bourgeois
symphony, which is divisible into preponderantly materialistic, i.e. rhythmic,
and preponderantly idealistic, i.e. pitch-oriented, distinctions, depending on
the composer's ideological bias. Here
the symphony attains to its post-Liberal decadence, as it parts company with
realism in the name of either materialistic or idealistic extremes, a
Labour/Conservative dichotomy opening up that forces the symphony apart, breaks
it up, in the musical equivalent of nuclear fission, with ballet-like
rhythmical abstractions on the extreme left, and concerto-like pitch-oriented
abstractions on the extreme right - an avant-garde dichotomy which parallels
the splits in literature and art, the symphony no longer recognizable as such
but assuming absolutist dimensions. And
yet, no matter how radically rhythmic or pitch-orientated the avant-garde work
may happen to be, it is still connected to the symphonic tradition - orchestral
works being by definition bourgeois and therefore incapable of either a
Communist or a Fascist status. Like the
experimental painter or novelist, the avant-garde symphonist is a
petty-bourgeois artist whose work will approximate to either a Labour or a
Conservative political equivalence but never, under any circumstances, to what
lies beyond the parliamentary tradition and ultimately transcends it! The radical symphonist who considers himself
to be either a Communist or a Fascist is deceiving himself, no less than the
painter or novelist of similar extremist predilection. At the very least he is hyping himself
up. Of course, the symphony-proper, as a
harmonic/melodic Liberal compromise, continues to exist and to be composed and
performed throughout the duration of a petty-bourgeois epoch. Bourgeois composers have no less of a right
to existence in an extreme open society than their revolutionary
detractors. But, as a rule, even their
works, conventional by contemporary standards, will be decadent by traditional
classical standards, i.e. given to too much harmony and too little melody, or
vice versa, with certain 'modernist' ingredients or tendencies thrown-in for
good measure. Where there is no longer a
kind of simultaneous balance between harmony and melody, but an oscillatory
balance favouring now harmony or, more often, disharmony, now melody or, more
usually, atonality, we can talk, I believe, of a Liberal Democratic equivalent,
which will adhere to an extreme realistic framework, now veering towards Labour
materialism, now veering in the opposite direction ... towards a Conservative
idealism, the bourgeois in a petty-bourgeois epoch, his relativity stretched in
an absolutist direction.
14. Clearly, since Communism and Fascism are
People's ideologies lying beyond the democratic pale, the only music worthy of
being termed Communist or Fascist will likewise lie beyond the symphonic pale,
transcending acoustic naturalism in either an antinatural or a supernatural
electronic direction, depending, as a rule, on whether the music in question is
predominantly rhythmic, like rock, or predominantly pitch-orientated, like
jazz. If the former, then we can speak
of a Communist equivalent - the reduction of electric music to the
lowest-common-denominator of rhythmic materialism, which will be all-the-more
absolutist the purer the rock, i.e. the less it is diluted by pitch-oriented
jazz tendencies that suggest not so much a Marxist as a Marxist-Leninist
equivalent, symptomatic of jazz-rock. If
the latter, however, then we can speak of a Fascist equivalent - the elevation
of electric music to the highest level of a pitch-oriented idealism, a kind of
musical superidealism that will be all-the-more absolutist the purer the jazz,
i.e. the less it is diluted by rhythmical rock tendencies, which suggest not so
much a Fascist as a Social Transcendentalist equivalent, symptomatic of
rock-jazz. Whatever the case, whether we
are dealing with rock and jazz-rock on the one hand or with jazz and rock-jazz
on the other, we have music that transcends the symphonic pale. Thus true People's music or, more exactly,
music of the intellectual/revolutionary elites who in one way or another aspire
to leading the People (with their more popular tastes), being symptomatic of a
Communist/Fascist dichotomy, is also, on that account, indicative of a
distinction between the Devil and God on the proletarian and folkish levels of
evolutionary extremism. Whether the
Devil be diluted by God or God by the Devil, as in Transcendental Socialism and
Social Transcendentalism respectively, this distinction still holds true and is
the key to the intrinsic nature of the two types of music - the one 'evil'
because rhythmic and antinatural, the other 'good' because pitch-orientated and
supernatural.
15. We live in an age of plonking, particularly
with regard to string and electric bases.
Compared to traditional bowing techniques for double bass, the regular
plonking of jazz-bass performers testifies to a 'fall', a degeneration from
wavicle continuity to particle discontinuity, from the ideal to the material,
from an artificial technique in the use of bow to a natural technique of
fingers to strings. Where, as in rock,
an electric bass is concerned, the same factors apply, except that the medium
is different, corresponding, one could argue, to a new genre, as light art to
painting, which transcends the traditional medium of the double bass and
therefore constitutes a 'fall' (forwards) into electronics. Inherently an extreme left-wing medium of
musical expression, the electric bass serves a predominantly rhythmic capacity
in contemporary proletarian music, all the more efficaciously on account of the
plonking finger techniques. The
redemption of the bass or, rather, of bass playing ... can only come through
synthesizers, in the form of synthesized bass, a new genre suggestive of
transmuted particles, as though Socialism had become social, in subordination
to a supertheocratic wavicle continuity of pitch-oriented tone.
16. Of all traditional instruments, the violin
has long held the place of honour as the one most able to sustain, through
various bowing techniques, a wavicle continuity in the service of
pitch-oriented or, at any rate, melodic notation. Even the piano seems a plonking instrument by
comparison, the sounds arising from depressed keys which, in turn, activate
padded hammers that are concealed within the body casing in a percussive
process of particle discontinuity or separateness. Thus the piano stands in a rather left-wing
Liberal light compared to the violin, and we may take it as axiomatic that
people who wish to maintain or cultivate a right-wing Liberal bias will
necessarily be partial to the violin, with its bowing smoothness. Of all traditional instruments, the violin is
arguably the one most qualified to render a transcendently pitch-oriented
sound, and we may be sure that what applies to the acoustic violin applies even
more to the electric one, as certain modern jazzmen, including Jean-Luc Ponty,
have amply demonstrated. And particularly
when the instrument in question is made from synthetic materials like perspex,
which enhance its transcendent capacity, bringing a physical supernaturalism to
the service of the spiritual supernaturalism that arises from its playing. Only the synthesizer, it seems, can transcend
this, much as holography transcends light art, in testimony to a classless
transformation of the ultimate genre.
17. Heterosexuality can be divided into three
categories, corresponding to the division within parliamentary liberalism
between the real, the material, and the ideal (or Liberalism, Socialism, and
Conservatism). For heterosexuality is,
after all, a kind of Liberal equivalent, sexually speaking, to
parliamentarianism or, for that matter, to painterly art, novels, and
symphonies - in other words, a naturalistic sexuality standing in-between
lesbian and homosexual extremes. Thus if
the bourgeois mean is realism, or a combination of materialism and idealism in
a uniquely atomic naturalism, then we need not doubt that realistic sex implies
sex with love, the physical with the spiritual in a matrimonial balance
corresponding to the Liberal ideal. Such
an ideal, like everything appertaining to Liberalism, is less prevalent or pervasive
these days than formerly, because the age is too decadent to be partial to
bourgeois criteria, which, though still extant, tend to hang-on in the
background, so to speak, of a provincial, Liberal past. What we generally find now is, by contrast, a
materialistic/idealistic heterosexual dichotomy corresponding, in political
terms, to a Labour/Conservative parliamentary extremism, in which decadent
Liberal sex becomes the norm. On the
Left, this takes the form of heterosexual promiscuity, which is nothing less
than the reduction of relations between the sexes to the
lowest-common-denominator of physical satisfaction, with or without
cunnilingus. Sex without emotional
strings - a kind of Democratic Socialist ideal.
On the Right, by contrast, it takes the form of fellatio, or the
elevation of heterosexuality to the highest-common-denominator, so to speak, of
voyeuristic mental satisfaction, which may or may not be accompanied by
love. Certainly there is a strong
likelihood that unrequited love will be a norm - if not the ideal - of the heterosexual
extreme right, as though the body were a superfluity or anachronistic dimension
scarcely to be countenanced! Now if this
may be deemed symptomatic of an extreme right-wing position corresponding to
the most radical Conservatism, then, certainly, we have grounds for speculating
that unorthodox coital relations between the sexes would be symptomatic of an
extreme left-wing position corresponding to the most radical Democratic
Socialism. However, exceptions to the
rule notwithstanding, we need be in little doubt that promiscuity and voyeurism
are the antithetical poles within a decadent heterosexual framework, each
proclivity independent of the other and tending further apart, towards more
absolute sexual extremes which transcend the heterosexual tradition altogether.
18. Such more absolute sexual extremes are, of
course, homosexuality on the Far Left, corresponding to a Marxist orientation,
and pornography or, at any rate, erotica on the Far Right, corresponding to a
Fascist orientation. In the one case, a
particle antinaturalism; in the other case, a wavicle supernaturalism -
promiscuity and voyeurism taken to more radical extremes, the physical more
material, if anything, than on the materialistic heterosexual level; the mental
more spiritual than on the idealistic heterosexual level. In each case, new genres of sexual activity,
attesting to proletarian and classless allegiances, all heterosexual activity,
by contrast, implicated in the bourgeois relativistic framework, even if in one
that, in its decadence, stretches towards petty-bourgeois extremes. So, paradoxically, rock and homosexuality are
alike proletarian, whereas jazz and erotica are both classless. However, if a distinction is to be made
between left- and right-wing trends in Communist and Fascist sex respectively,
then I think that we would be justified in placing homosexuality on the left
and pornographic homosexuality on the right of the former, as though indicative
of a Marxist/Communist dichotomy, with erotica on the right and pornography on
the left of the latter. In the case of
Communist sex, pornography involving male models would entail a transcendental
bias suggestive of a Leninist dimension, hence the right-wing implication. In the case of Fascist sex, on the other
hand, the distinction between erotica and pornography is really a question of
degree and treatment, erotica usually implying an overall or comprehensive view
of the model, pornography tending, by contrast, to focus attention on the
sexual organ, as though reducing the photo to sexual materialism and thus
excluding the element of beauty, which must be deemed essential to any
idealistic appreciation of the model. So
whereas erotica may be defined as idealistic supernaturalism, heterosexual
pornography is suggestive of a materialistic supernaturalism and, accordingly,
must be of a left-wing bias. Probably as
good a view as any is that which regards erotica as suitable to a Fascist elite
and pornography, by contrast, as appealing to the broad fascistic masses. Similarly, one could define homosexual
pornography, or more usually erotica, in terms of its suitability to a
Communist elite, whereas ordinary physical homosexuality would appeal to the
broad communistic masses, with their crude proletarian materialism.
19. Yet if erotica and pornography are two kinds
and degrees of Fascist supernaturalism, corresponding to light art, then there
must surely be two kinds and degrees of Social Transcendentalist
supernaturalism beyond these, which would correspond to holography and computer
graphics. So what could these be if not
inflatable (sex-doll) heterosexuality on the one hand and computerized
late-teenage erotica on the other, the former corresponding to a transmuted
Socialism (not Marxism or Communism but heterosexual materialism transferred
from the flesh to plastic and thus, in a sense, redeemed), and the latter corresponding to the
transcendentalism of a supertheocratic voyeuristic supernaturalism or, rather
supra-naturalism, which places the viewer above and beyond all natural
reference? Certainly adult erotica and
pornography must be outgrown and cast-off in the Social Transcendentalist
future, else women will continue to be regarded as sexual objects when such a
view is no longer acceptable, society presumably being arranged in such a
fashion that no coupling or matrimonial cohabitation takes place between
adults, since indicative of atomic relativity.
When men are effectively Supermen and women, in effect, quasi-Supermen,
there will be no place for sexist discrimination and, consequently, no room for
sexual commerce. People will live
singly, in small flats, and such sexual activity as remains will be purely
artificial, either physically so ... with regard to plastic inflatables and/or
vibrators (depending on one's literal gender) or spiritually so ... in terms of
the use or appreciation of mature juvenile erotica, as applying to young women
of between, say, sixteen and twenty-one.
By then, propagation will have become a no-less transcendental matter,
with sperm banks and artificial insemination of prospective mothers pretty much
the norm. The offspring arising from
these inseminations will be raised in special institutions well away from the
adult world in general, an open-society toleration or acceptance of child/adult
cohabitation no longer being applicable, the adult world too transcendental for
its members to be exposed to the crude, noisy, and often over-energetic
behaviour of 'kids', which more approximates to alpha than to omega. When you are in an extreme stage of
evolution, there can be no middle-of-the-road toleration of
all-and-sundry! That which is low will
be beneath the closed-society pale, either temporarily, i.e. until, reaching
adulthood, it becomes high, or permanently, following judgemental rejection. Only the supernatural will prevail within
this pale!
20. Which, of course, also implies the absence
of animals, all pets and working beasts, from the adult world - dogs, cats, and
other unnecessary animals having been gradually phased-out of society in the
process of its supertheocratic transformation.
No more than a man will own a child or a wife ... will he own a cat or a
dog. A free-electron society must be
above all forms and degrees of atomic constraint. It must also be above all forms and degrees
of media noise and open-society intrusion of artificially-produced sound
reproduction from one neighbour to another.
With people living closer together in ever-more transcendental contexts,
the importance of peace and quiet cannot be overstated! Consequently the use of headphones will be
obligatory, and no-one need suffer from anyone else's audible
bombardments. The shared appreciation of
music will be reserved for the transcendental centres, those successors to the
Christian churches, where a wavicle continuity will be in order - indeed,
obligatory. Particle privacy, however,
must become the rule at home!
21. Trousers are to sartorial tradition what
parliament is to political tradition or canvas painting to the tradition of
atomic art: namely a bourgeois democratic norm coming in-between the
evolutionary extremes of autocratic dresses on the one hand and theocratic
one-piece zipper suits on the other, trousers usually worn in conjunction with
a thigh-length jacket, thereby testifying to an atomic relativity. In contrast to trousers, jeans indicate a new
genre, above and beyond the democratic pale, and, like light art, they are
divisible into Communist and Fascist equivalents, according to whether the
jeans in question be denims or cords, i.e. rough or smooth, horizontally
stitched or vertically stitched, light or dark, etc., with proletarian and
superfolkish implications respectively.
Probably boiler suits, usually in denim, are Marxist-Leninist equivalents,
more absolutist (since one-piece) than jeans or jean suits, and if there is
anything beyond Fascist cords it can only be plastic pants and/or one-piece
PVC-type zipper suits, which suggest a more radically supernatural status
commensurate, so I believe, with Social Transcendentalist criteria, as much
beyond cords as holography is beyond laser art.
Of course, it could be argued, contrary to the above, that cords and
denims are decadent idealistic and materialistic manifestations of a democratic
split, paralleling modern art, which stem from a realistic tradition employing
cotton and therefore nothing more than petty-bourgeois extremes corresponding
to Conservative and Labour distinctions.
Yet while this may appear feasible, it should also be remembered
that there are jean-like trousers, trousers with vertical side-pockets and
frontal pleats that are made in cord or denim but nevertheless are not jeans. Ah! so here we would find our extremist
trouser equivalents corresponding to radical Conservative and Labour extremes,
not simply decadent Liberalism, which, by contrast, would more likely take the
form of smooth-looking cotton trousers with slanting jean-like front
pockets. And yet even now I confess to a
certain misgiving with regard to this particular issue!
22. Similarly with footwear, it would seem that
whereas shoes, in leather or otherwise, appertain to bourgeois tradition, boots
and sneakers are proletarian and folkish respectively or, at any rate, lie
beyond the realistic pale. Doubtless
boots can be divided into Communist and Fascist equivalents, depending on
whether they are low and heavy or high and sleek, horizontally biased or
vertically biased, indicative of a particle discontinuity or, conversely, of a
wavicle continuity, utilitarian or stylistic, etc., etc. Obviously there is an ideological distinction
between boots worn by 'skinheads' and boots favoured by 'freaks'. We may accredit the former a nominal Fascist
status, but they are really communistic Fascists, as though SA (Sturmabeitlung)
equivalents, or what I would prefer to categorize as pertaining to the 'social'
aspect of Social Transcendentalism - the 'Devil' in the service of God, shock
troops of the revolution. Unlikely,
then, that such 'boot boys' would favour the use of high boots, still less
sneakers, which may well be the superfolkish footwear lying beyond Fascist
connotations.
23. 'Skinheads' - 'freaks' - 'hell's angels': SA
equivalents - cultural masses - SS (Schutzstaffel) equivalents? Revolutionary army - people - revolutionary
police? Possibly; though, to judge by
the preponderance of rock over jazz, of rhythm over pitch in majority 'freak'
tastes, it could also and more convincingly be argued that, while the same
structure of an alternative society certainly applies, it is more of a
communistic than a fascistic one, with the police role consequently entailing
the dubious status of 'hell's angels'.
However, it has to be admitted that both 'skinheads' and 'hell's angels'
look upon themselves in a Fascist light.
So, incidentally, do some 'freaks', although most of them tend to
approximate to a Communist equivalent, wearing blue denims in preference to
black cords.
24. 'Beatniks' - 'freaks' - 'punks'; 'teds' -
'mods' - 'skinheads'; 'rockers' - 'greasers' - 'hell's angels'. Parallel trends from one decade to another? Far Left - Centre - Far Right? Doubtless approximately so; though
overlappings and ideological exceptions, whether chimerical or otherwise,
certainly do occur.
25. Whatever their provenance, alternative
societies have this much in common: they loathe and despise the bourgeois world
and strive, as far as possible, to live apart from it, whether in the name of
the Devil or God. They have abandoned
the world, like Communists and Fascists, in the sure knowledge that one day it
will be overcome. They have already died
to the world - gratefully - and now live for one or other of the contending
absolutes. But the world is always ready
to reclaim those whom it has lost, and they must beware of its allurements. For as soon as you fall in line with the world,
you 'Kiss the bourgeois' arse' (Goebbels).
Better dead in freedom than alive in bondage! Yet better than the Living Death is the
Eternal Life, and only God can offer that ... through the agency of the Second
Coming, the 'Second Messiah', whose Supertruth, embracing the Way to Heaven via
a global civilization and post-Human Millennium, stretches beyond Christian
truth, as the absolute stretches beyond the relative. Eternal Life is the life of the spirit, life lived
in and for the spirit, and the society that the Second Coming wishes to
establish, through the political agency of Social Transcendentalism and in the
name of Centrism, will further such a life, replacing the truthful Church with
the supertruthful Centre, where the People will either trip or meditate,
depending on the stage of Centrist evolution, in fidelity to their new-found
religious sovereignty, a sovereignty only made possible by the Second Coming,
who will take their political sovereignty upon himself, as Christ bore the
'sins of the world', and thus free them for self-realization. How will he do this? Simply by appealing to them, under the banner
of Social Transcendentalism, to further their own deepest interests, social as
well as spiritual, by using their political sovereignty to transfer power to
him in the name of a supertheocratic transformation. For once he has acquired a majority mandate
for the setting-up of his 'reign', he will use it to abolish the democratic status quo and usher
in the '
26. Anti-elitism: the Marxist tendency that
opposes spiritual excellence, leaderism, genius, etc., in the name of a
reduction of humanity to the lowest-common-denominator of equalitarian
mediocrity, a 'mobocracy' of proletarian exclusivity, socialist materialism the
be-all-and-end-all of evolution. No
leaders and no police; the People free to be themselves in their own anarchic
fashion. Imagine, if you can, a flock of
sheep without shepherds or sheepdogs.
Would not the sheep all-too-quickly cease to be a flock and instead
become a variety of different groups and individuals wandering everywhichway in
search of fresh pastures? Now if an
average sheep could talk and you asked it whether it preferred freedom from
shepherds and sheepdogs to bondage under their control, would not the answer
be: Yes? Just so, the average 'man of
the People' would prefer, deep down, to be free from leaders and police in
order to please himself in his own particular fashion. Fortunately, however, shepherds know what's
best for sheep and, likewise, leaders know what is best for the People! Preferring order to chaos, they seek to lead
the People upwards ... along a path leading to superior social and spiritual
pastures. For, like sheep, the masses
have to be led in a specific direction rather than left to their own anarchic
devices. Social Transcendentalism has
nothing against elites, provided the elites in question are Social
Transcendentalist and thus aligned with the Will of the Second Coming, who is
alone entitled, though his divine knowledge, to lead the Peoples of his
choosing towards the 'promised land' ... of the heavenly Kingdom. Leading from above, as a kind of embodiment
of the Holy Ghost, he decrees what shall or shall not be, the People having
abandoned political sovereignty in the interests of their spiritual advancement
under the aegis of a religious sovereignty accorded them by the Second
Coming. For it is in religious
sovereignty that the People will realize their selves to the full, becoming
divine in the process. Social
Transcendentalism desires nothing less than the elevation of the People to
divine salvation, not their reduction, as with Marxism, to demonic damnation!
27. For the artist, a work of art is a test of
the will, the finished product ... a triumph of the will. The supreme artist will triumph most
conclusively, providing the People with an opportunity to witness his triumph
and to perceive in it a metaphor for and microcosmic reflection of Divine Will. Thus true art will ever lead man upwards,
like true leaders, towards God.
28. Since education and politics are aligned in
most countries, so they are aligned in Britain, where the following parallels
should be noted:-
Public
School Conservatives
Grammar
School Liberals
High
School Labour
Comprehensives
Liberal Democrats
Traditionally, public
schools are for children of the upper class, grammar schools for children of
the middle class, and high schools for children of the working class. To a large extent this is still the case, though
we now have the addition of comprehensives which, as an amalgamation of grammar
and high schools, signify to this writer a Liberal Democratic equivalent - a
kind of superliberalism, if you will, in which an attempt is made to strike a
balance between middle- and working-class interests. Strictly speaking, one's type of schooling
should condition, in later life, one's political orientation within the
democratic framework, so that people who went to a public school will have a
natural predilection for the Conservative Party, while those who, by contrast,
attended a high school will be inclined towards the Labour Party, and those who
attended a grammar school or a comprehensive will either tend towards the
Liberals or the Liberal Democrats, or both.
Fluctuations in people's voting habits do of course occur; but if one is
loyal to one's schooling and no muddlehead, then one's pattern of voting should
be more or less predetermined.
29. It is tempting to see in the basic racial
distinctions on this planet between caucasoid, mongoloid, and negroid an
approximate parallel to the worldly, diabolic, and divine distinctions already
drawn, which correspond to realism, materialism, and idealism. For the capitalist West, which has come to be
regarded as the First World (not altogether without justification in view of
its worldly standing), is a predominantly white region of the globe, whereas
the socialist East, corresponding to the Second World, is a predominantly
yellow region, with the non-aligned Third World being a predominantly black or,
at any rate, coloured region embracing the greater part of Africa, South
America, the Indian subcontinent, etc.
Thus the West, with its democratic realism, corresponds to the world, the
East, with its democratic materialism, to the Devil, and the
30. Britain and France traditionally approximate
to the world - indeed, are the heart and soul of atomic civilization, the only
difference being that whereas Britain's realism leans towards materialism,
France's realism, by contrast, leans towards idealism, which, given its
predominantly Catholic rather than Protestant traditions, and its predominantly
Latin rather than Nordic racial configuration, need not greatly surprise us.
31. Make no mistake: race determines religious
allegiance! Religion is not adhered to
independently of ethnic factors, but follows from a fundamental racial
prompting.
32. The evolution of Good in the world is
paralleled by the devolution of Evil.
With the Second Coming, Good attains to the unprecedentedly pure level
of electron wavicles. With the
Antichrist, Evil is reduced to the unprecedentedly impure level of electron
particles. The distinction is then
rather more between good Good and evil Good than between an outright opposition
of Good and Evil, corresponding to an electron/proton dichotomy. Consequently even Communism is a relative
evil (not an absolute evil), implying a transmuted diabolism of electron
materialism. But, even so, a
distinction, for political purposes, between the Devil and God when contrasting
Communism with Centrism, or vice versa, is not inappropriate, since the contraction
of Evil in the world and the expansion of Good in it are inherently separate
phenomena. The paradox with Communism
and Centrism, however, is that neither of them can be pure, for a degree of
their respective opposites must cling to each ideology at this point in time
... if a realistic approach to the world is to be maintained. Thus no less than Communism, or
Transcendental Socialism, is not entirely evil, Centrism, or Social
Transcendentalism, cannot be entirely good.
A wholly divine Centrism can only arise at a later point in evolutionary
time, after Communism has been vanquished from the globe.
33. Small is beautiful, and in more than an
apparent sense! For it should be
accompanied by large truth. In other
words, the contraction of the material should be paralleled by the expansion of
the spiritual, so that books, for example, become smaller and truer the further
the evolution of book-writing proceeds.
The most evolved books will be the shortest and, hence, smallest, while
containing the most radical, progressive, and objectively correct thought. They will almost certainly be in paperback,
and the content will be philosophical and/or poetical, beyond and above
novelistic literature, with its narrative fictions. Small volumes of poetry which I read as a
youth, works like Ginsberg's Howl, Ferlingetti's Pictures of the Gone
World, and Corso's Gasoline, were highly idealistic productions
appropriate, one feels, to a more evolved literature. Of course, poetry can go a lot further than
the 'Beat Poets' took it, but it's doubtful that the scale of books could get
much smaller. American idealism was
certainly in the vanguard of evolutionary progress as far as that went!
34. However, we should never forget that a book,
no matter how small or compact, is really a kind of bourgeois production
pertinent to an atomic age, with a proton/electron distinction between hard
cover and soft pages, a distinction which still obtains, in some degree, where
so-called paperbacks are concerned, the smooth cover contrasting, more often
than not, with rough pages, as though the traditional format had been
reversed. In contrast to books,
magazines bespeak a new genre, as far removed from books as, say, light art
from paintings or rock groups from symphony orchestras, and if the average
magazine is superficially larger than the average paperback, it is evidently
indicative of an evolutionary 'fall' (forwards), corresponding to a kind of
Marxist materialism. With the small
magazine, on the other hand, we can speak of a Centrist equivalent; for small,
remember, is beautiful, and the smaller the magazine the higher, in
evolutionary terms, will it stand in relation to both larger magazines and
books, as though equivalent to pure light art or to the most transcendental
modern jazz. Undoubtedly, a further
distinction should be drawn between flat-spined magazines, whether large or
small, and sharp-spined magazines, so that we are distinguishing between
book-like magazines, or magazines which may be said to stem from flat-spined books,
and magazines that are transcendently independent of any such Liberal
tradition. In the first case, we may
speak of a Marxist equivalent with regard to large flat-spined magazines and of
a Marxist-Leninist equivalent with regard to small ones, while reserving
Fascist and Centrist equivalents, respectively, for large and small
sharp-spined magazines. But even they
stem from a tradition of sorts, and what can that be if not the sharp-spined
book, like, for example, Ginsberg's Howl, which would correspond to a right-wing
equivalent.
35. Let us therefore return to books and note
three main trends. First there is what
might be described as the Liberal book, a flat-spined hard cover that, while
still in production at the time of writing, pertains to bourgeois tradition, a
tradition which has been superseded, on two levels, by different types of
paperback, corresponding, in their dissimilar ways, to a more absolutist
approach to book production. If the
average hardback corresponds to realistic canvas art, then these two kinds of
paperback find their painterly equivalents, it seems to me, in Abstract
Expressionism and Abstract Impressionism, and we can distinguish between them
in terms of either a flat-spine/sharp-spine soft cover antithesis or a smooth cover
and coarse pages/coarse cover and smooth pages antithesis, the former a Labour
equivalent, the latter radical Conservative, materialism and idealism
superseding Liberal realism. So, in
terms of appearances, a dichotomy has long existed between left- and right-wing
paperbacks which, as in politics and art, has flanked the Liberal hardback
tradition and, in some sense, superseded it; though a Liberal Democratic
equivalent can be ascertained, I believe, in the contemporary production of
small hardbacks with a paper wrap around the traditional hard cover, as though
in confirmation of a compromise with left-wing trends, the paper wrap more
papery, if anything, than the soft cover of a so-called paperback. However that may be, the development of
petty-bourgeois softbacks out of and away from bourgeois hardbacks is
paralleled by the development of proletarian and/or superfolkish magazines away
from - if not out of - petty-bourgeois paperbacks, so that the evolution of the
one genre has inexorably led to the revolution that magazine production
unquestionably signifies vis-à-vis the book tradition, a revolution no less
distinctive and complete in itself than the ones appertaining to light art and
to Communism and/or Fascism vis-à-vis painterly and parliamentary traditions,
to take but two analogous contexts. So
the magazine is inherently, if not actually, a People's phenomenon, and, as
already remarked, it too is divisible into extreme left- and right-wing
manifestations, with the flat-spined types (large and small) corresponding to
the former and, by contrast, the sharp-spined types (whether large or small)
corresponding to the latter, as proletarian and superfolkish equivalents in the
People's market.
36. While we should acknowledge that philosophy
and poetry, corresponding to sculpture and drawing in 'art', are distinct from
and more extreme than 'literature', it nevertheless transpires that, in a
decadent age, literature will be split asunder from its realistic tradition and
tend in either a philosophical or a poetical direction, so to speak, just as,
to some extent, 'art' tends, under similar pressures, towards either sculpture
or drawing ... without, however, entirely ceasing to be what it is in itself. In an incipiently absolutist age, everything
is pushed towards the absolute; but it doesn't necessarily follow that it is
ideal for that to happen. When 'art' and
'literature' pose as absolutist, they are simply being untrue to themselves,
like a parliamentarian who gives himself communist or fascist airs.
37. Painting that combines realistic and
abstract tendencies in itself is more likely to correspond to a Liberal
Democratic equivalent than to either a right-wing Labour or a left-wing
Conservative equivalent. Perhaps one
part of the painting will be entirely abstract and the other part entirely
representational, thereby testifying to an alternation between 'Liberal' and
'Democratic' allegiances. 'Partly
abstract' or 'partly representational' are also phrases that could be applied
in this respect. At least a wholly
representational canvas is more likely to correspond to a Liberal than to a
Liberal Democratic equivalent, even if an exception can be made for certain
types of Modern Realism. But how paltry
and inadequate is bourgeois art, of whatever degree, from a proletarian or
folkish point-of-view! How most of the
more intelligent, and hence radical, 'men of the People' must be looking
forward to an age when canvas art no longer exists! An age exclusively concerned with
holography. Or, by a like token, an age
when novels and symphonies are no longer written or composed because bourgeois
criteria no longer obtain. In the
meantime, how many puffed-up nincompoops they must endure!
38. Paintings, novels, and symphonies are only
permissible within an approximately Christian age. As soon as post-Christian allegiances arise,
whether in the form of the Antichrist or the Second Coming (not to be
confounded with Christ!), these atomic genres will come increasingly under attack,
to be discarded altogether, following the respective triumphs of Communism and
Centrism on the world stage. Then all
naturalistic productions will be consigned to the 'rubbish heap of history',
from which they will never again arise.
The anti-Supernatural and the Supernatural will divide the globe between
them, in a temporary pact between the Devil and God. Things move towards the absolute, and no less
so in an absolutist age than in a decadent relative one. Eventually the Supernatural alone will
prevail. But, in the meantime, the Devil
will be entitled to oppose the world, while God builds from God what is God's.
39. Interesting how Simone de Beauvoir remarks
in Force
of Circumstance, the third instalment of her extensive autobiography, how
affluence is only a Western phenomenon, not something endemic to the world in
toto, nor has it ever been.... Which is another way of saying that the West
corresponds to the world, whereas the rest of the planet is either of the Devil
or God, and has long been so - the poverty endemic to Africa and Latin America,
for example, being inseparable from an ideologically extremist predilection, in
their cases arguably divine, though in other cases, like the mongoloid Far
East, no less arguably diabolic. Thus
when the West attempts to westernize the entire world, to make
40. Christianity-proper, meaning Protestantism, is
the religion of the world, the atomic allegiance between the Father and the
Holy Ghost, which favours a realism of materialistic/idealistic compromise, of
'Paying unto Caesar what is Caesar's and unto God what is God's'. Indeed, Protestantism sanctions the
accumulation of wealth as a reward for worldly effort, making the pursuit of
affluence a virtue, so that morality hinges less upon what one is in oneself than upon
what one does. The harder one works, the greater the
material reward to which one is entitled - a philosophy which makes it possible
for its devotees to regard the wealthiest man as, in some sense, the best or
most good, since his wealth evidently attests to an earnest commitment to
worldly criteria.
41. Ethics - the choice between good and evil,
or what is perceived as such - pertains to the world. For only in the world is such a choice
possible. But the genuine Christian, the
Protestant, is not free to be only good, or to choose goodness (assuming he
knew how to recognize it in such a paradoxical society as the one he lives in);
he must alternate, as it were, between good and evil within the ethical
confines of his atomic allegiance. Has
it not been said, with ample justification, that the British are
two-faced? Certainly, even the man who
wears just one face most of the time must accept its opposite, as in the
democratic system. Only in a society
which is beyond good and evil, whether on a supernatural or an antinatural
basis, is ethics of comparatively small account. For then one must be either good or evil,
given to being without work or to work without being, depending
on the type of post-ethical society in question. Not for nothing that the
42. Antithetical to the materialistic
work-fanatical proletariat we shall find the idealistic being-fanatical
superfolk, whose supernaturalism accords with the goodness of a divine
society. Beyond good and evil in a
positive rather than a negative sense, the Superfolk attribute maximum
importance to culture, to religious progress, to self-realization, and seek, as
far as possible, to minimize work or, better still, have work done for them
either by natural slaves or, preferably, by artificial slaves, i.e. robots and
computers. In this way they are freed
from doing for being, from evil for good, from work for play, from the Father
for the Holy Ghost.
43. Interesting how the Nazis, lacking robots
and computers (not altogether unreasonably, since such things hadn't been
invented then), were obliged to exploit slave labour, particularly from among
the Soviet masses. A kind of neo-pagan
expedience, but logical enough within the context of its time. Having become Communist, the Russians,
Ukrainians, Georgians, etc., had effectively put themselves, in Nazi eyes,
beyond the realistic compromise in a kind of materialistic absolutism.
They were now, in effect, particle submen vis-à-vis the Nazi Supermen of
wavicle idealism. Communism glorifies
work, especially manual work.
Consequently the conquered Soviet masses were made to work damned hard
for the Nazis, as though in confirmation of their materialistic allegiance and,
paradoxically, as a sort of punishment for it.
Culture for these 'submen' would have been irrelevant according to Nazi
doctrine, since appertaining to an idealistic dimension - the very thing
Communism rejects. They were to be
nothing more than slaves.
44. It makes a lot of difference whether one
upholds the cause of the People or the cause of religion, for the two causes
are mutually exclusive and he who chooses the one must forego or reject the
other. The cause of the People entails a
Communist or a Socialist allegiance and can only end, if successful, in a materialistic
hell of proletarian humanism - a People's democracy. The cause of religion, by contrast, entails a
Fascist or a Centrist allegiance and must end, if successful, in an idealistic
heaven of classless Holy Spirit. These
antithetical causes reflect the antipathy between the Devil and God on the
Antichristic and Messianic (Second Coming) levels of electron particles and
wavicles respectively, with a gulf, in consequence, between materialism and
idealism.
45. Considered from an evolutionary standpoint
it can be seen that Judaism is autocratic theocracy, Christianity democratic
theocracy, and Centrism theocratic theocracy, with corresponding distinctions
between the Father (or Creator), the Son, and the Holy Ghost, i.e. alpha,
world, and omega. To some extent,
however, Christianity is itself divisible into 'autocratic' and 'democratic'
distinctions, with Roman Catholicism largely corresponding to the former and,
by contrast, Protestantism to the latter.
Only instead of the Father it is the Virgin Mary, the lesser subnatural,
which tends to predominate in Roman Catholicism, with Christ Himself in a
subnatural infantile guise - a baby on His Mother's knee. With the grown natural Christ, on the other
hand, we enter the realm of Christianity-proper, with its Protestant
worldliness, where, in accordance with atomic criteria, a democratic 'equality
of all souls' comes before any subservience (of man) to the autocratic Father -
in the more advanced denominations to the point of a republican-like
independence of Him. Beyond this, we can
only speak of the lesser supernaturalism of the Second Coming, whose Social
Transcendentalist ideology should lead, in due course, to the unequivocal
transcendentalism of Centrism-proper, commensurate with a truly theocratic
theocracy - the purist, or essential, stage of the future Centrist
civilization, when hypermeditation will supersede hypercontemplation (of
hallucinogenic images) and man or, rather, his post-human successor comes to
know the Divine directly.
46. Regarded from an evolutionary standpoint,
the gradual shift within the Christian civilization, roughly corresponding to
Catholic and Protestant stages, from rhymed poetry to free verse, can be seen
as a progression from appearances to essences, from the external to the
internal, from femininity to masculinity, from a kind of subnatural naturalism
to a kind of supernatural naturalism of right-wing idealism. Contrasted to which, antinatural poetry would
constitute a decadence of prosaic materialism, at least in relation to the
naturalistic, or realistic, tradition.
For, strictly speaking, decadence applies to left-wing developments
within an atomic civilization rather than to those developments which signify
an idealistic progression above the real.
Decadence is a bias towards the Devil or, as we usually prefer to say in
an age of transmuted evil, a romantic predilection, obsessed with
antinaturalism. Yet beyond decadence is
the Devil purely and simply, the Devil of an overtly materialistic barbarism,
which is less concerned with prosaic poetry than with prosaic prose, the atomic
particles of an unequivocally Marxist allegiance, upon which even the Soviets
were apt to cast a wary eye!
47. A man with a closed-society attitude to
women will only take a sexual interest in those women who approximate to himself
in sartorial appearance and cultural essence.
If he habitually dresses in black PVC pants and has a supertheocratic
bias, he will turn a blind eye to everyone not on his own transcendental level. Women with a middle-class appearance, dressed
in garish colours and having long hair, would be irrelevant to him. He will settle for nothing less than his
equal!
48. A democratic society will always have more
cars than motorbikes on the road, whereas a supertheocratic society will
endeavour to reverse the ratio (of cars to motorbikes) in favour of the latter.
49. My ideal mode of road transportation: being
driven around in a motorcycle sidecar.
The taxi or chauffeur of tomorrow?
Undoubtedly the ideal mode of road transportation for a Social
Transcendentalist leader, who will not be disposed to democratic modes.
50. The Leader and his commissars, rather than
the Prime Minister and/or President and his ministers, in a supertheocratic
society. And how will the Leader and his
commissars dress? Certainly not in a
bourgeois manner, with cotton suits, ties, button-up shirts, leather shoes,
etc! Bad enough now, such a mode of
dressing would look even worse in decades to come! No, the Leader and his commissars will most
emphatically dress in a classless manner, with black zippersuits, T-shirts
and/or vests, sneakers, etc, and thus set an example to the People. They cannot look like bourgeois politicians,
for they will not be democrats but supertheocrats. Nor can they be driven around in
limousines. Those who become Social
Transcendentalists must remember that they are there to further and reflect
evolutionary progress, not emulate obsolete criteria! Only those who can further and reflect
evolutionary progress are entitled to become Social Transcendentalists. For such people will have nothing in common
with the democratic world!
51. When I hear people singing the praises of
democracy, I metaphorically reach for my revolver. Such liberals are no use to the Second
Coming! In
52. I am one of those Irishmen for whom the
Republic is an embarrassment. Political
sovereignty can and must be superseded by religious sovereignty, if true
theocratic progress is to be made!
53. Let's not speak of democratic progress; such
'progress' is for Antichristic fools, not for Messianic wise! Any move in the direction of a People's
Republic, a socialist democracy, would take the true Irish further away from
God, which is to say, from the possibility of Messianic Transcendentalism in
due course. For once you reach
rock-bottom, so to speak, in the exclusive materialism of a People's republic,
there is no question of 'God building', by dint of the fact that materialism is
not contiguous with idealism but exists independently as an autonomous absolute
- the transmuted diabolism of an electron-particle equivalent. Consequently the only relevant move for the
true Irish - who are, after all, a 'God's people' - is towards superidealism
from the realistic liberal-republican status quo, which is still partial to
idealism in some degree. The Centre will
exist embryonically within the
54. One thing of which the Irish must beware is
drawing superficial parallels between the contemporary fate of certain overseas
peoples and their own historical situation under British dominion. Sympathy for the Palestinian cause, for
example, is understandable but, to the extent that it overlooks
55. Of course, I do not favour the indefinite
survival of the Israeli State as such; for, to my mind, statehood is a
phenomenon historically limited in time and, if Israel is to become fully
redeemed, it should be democratically superseded by Centrism, that is to say,
by an Israeli Social Transcendentalist Centre, which would eventually become a
regional component of a federation of Social Transcendentalist Centres. The democratic state should not be regarded
as a permanent ideal but, rather, as a means to a higher end, one presupposing
a supra-national ideological integrity commensurate with true religion. How and when
56. As to Ireland, north and south, it is
understandable that various people should choose to see a parallel between the
Palestinian struggle for a homeland and the historical struggle waged by
certain sections of the Catholic people to free Ulster from British dominion,
since, on the surface, it would appear that both 'freedom struggles' are
motivated by identical circumstances, i.e. by the desire of an indigenous
people to throw out and free themselves from the domination of an imperialistic
people. But, in reality, no such
parallel exists, since the Israelis are not imperialist usurpers but ...
descendants of a people driven out of their homeland by imperialists, and the
Palestinians know, deep down, that the Jews have an historical right to Israel. Whether they realize that the presence of a
Jewish state is of strategic importance in the development of an alternative
path to Islamic civilization ... is another thing; but it is evident that many
Irish people have yet to realize this, not least of all those sympathetic to
Irish nationalism, to the historical struggle of the Provisional IRA to eject
the British from Ulster in the name of a united Republican Ireland, and to them
organizations like the PLO and the IRA are pretty much equivalent phenomena. Two wrongs don't make a right, however, and a
wrong view of
57. Just as the evolution of religion, or God,
is divisible into approximately three stages, beginning with the Father,
progressing to the Son, and culminating in the Holy Ghost, so a person's life
is divisible into three evolutionary stages approximating to the aforementioned
divisions, with youth corresponding to the Father, adulthood to the Son, and
maturity, or old age, to the Holy Ghost, as though in confirmation of the fact
that man's personal evolution leads from folly to wisdom via some atomic
compromise coming in-between.... Which, if true, must have interesting
political implications in an overall evolutionary spectrum stretching from
monarchic autocracy to dictatorial theocracy via representative democracy -
three stages of political evolution not only approximately corresponding to the
Father, the Son, and the Holy Ghost but, in some sense, to those generational
divisions which appear to parallel them on both a personal and - dare I say it?
- a historical basis. Thus not only
would there appear to be a division, based on age, between folly and wisdom or,
for that matter, the Father and the Holy Ghost, but age itself would appear to
be divisible into political epochs, with youth most suited for autocracy,
adulthood for democracy, and old age for theocracy. By which I do not mean to imply that a youth
will necessarily be royalist and, by contrast, a mature person fascist, but,
rather, that in an autocratic epoch youth is the ideal age for a ruler, in a
democratic epoch adulthood is the ideal age for a representative, whilst in a
theocratic epoch maturity is the ideal age for a leader. In other words, politics also comes of age by
degrees and attains to maturity in theocracy, making it virtually
obligatory that its transcendental equivalent (of the Holy Ghost) should be
reflected in the maturity of the Leader.
A young leader, then, in a properly Fascist or, preferably, Centrist
society would be a contradiction in terms, as would an elderly ruler in a
properly Royalist society of, say, pagan antiquity, when physical strength
largely determined status. Nowadays even
the democratic representatives of the People are, on average, bordering on if
not actually in old age, as though in confirmation of a quasi-theocratic bias
commensurate with the evolution of politics towards a serenely wise old
age. Doubtless one may take it as
axiomatic that the future attainment of politics to its climax and, in some
sense, refutation in Social Transcendentalism ... will require the guidance of
elderly men - though not so elderly, of course, that they are victims of
senility! A youngish maturity would be
more feasible.
58. Against and antithetical to dialectical
materialism, with its crudely scientific view of history, I posit dialectical
idealism, the 'theosophical' view which prophesies the inevitable triumph of
Centrism over Socialism in a dialectics moving from a Transcendental Socialist
thesis to a Social Transcendentalist antithesis, and then to a supertheocratic
synthesis, albeit one more deriving from a purified Centrism than from a
combination, as it were, of the two adversaries. Which may suggest that post-dialectical, or
transcendental, idealism would be a more appropriate term than dialectical
idealism. For the distinction is rather
more between the Devil and God on the levels of the Antichrist and the Second
Coming than between, say, the Devil and the world on the basis of a socialist
opposition to the capitalist West.
59. Social Transcendentalism makes no claims to
being an exclusively working-class ideology.
For such an ideology - Marxism, Communism, Socialism, as you prefer -
will inevitably entail a glorification of work for the sake of work, and
thereby presuppose a reduction of society to the lowest-common-denominator of
proletarian materialism. As soon as you
side exclusively with the worker, you tend towards a dead-end of working-class
materialism. Thus Social Transcendentalism
will never advocate itself under the banner of, say, the Irish Workers' Social
Transcendentalist Party but, on the contrary, will simply be known as the
Social Transcendentalist Party (STP). In
such fashion it will appeal, on a democratic basis, to the Irish electorate,
irrespective of their class, and with a view to elevating Eire from its current
liberal realism to a Centrist idealism - something that could not be achieved
from a purely working-class point of view, since no contiguity exists between
materialism and idealism, and therefore no basis for a progression or leap from
the one to the other. But, of course,
Social Transcendentalism could not exclude the working class, for it is not a
middle-class ideology. Rather, it would
seek to win to its cause the majority of workers who, in effect, would
correspond to the 'social' side of Social Transcendentalism, with the
transmuted lower-middle class corresponding, by contrast, to its
'transcendental' side, the class more partial to idealism and capable, given
the right encouragement, of breaking with realism in favour of a superidealism
commensurate with the Centre. Hence a proletarian-superfolkish integrity, drawn from both
working- and middle-class sources from within the
60. It is curious that the full title of
Hitler's Nazi Party was the National Socialist German Workers' Party, or NSDAP
(Nationalsozialistiche
Deutsche Arbeiterpartei), with the implication of a left-wing proletarian
allegiance. And yet, Hitler assiduously
avoided identifying the Party with the workers, maintaining that National
Socialism was more of a religious movement than simply a political organization
and one, moreover, that sought the support and allegiance of the entire German
People, irrespective of class. So, in
reality, no question of the NSDAP being a working-class party; though Hitler intended,
quite understandably, to win as many workers, i.e. blue-collar 'proletariat',
to National Socialism as possible, while simultaneously outflanking the working
class (and thereby reducing Marxist competition) through the agency of the
middle class, particularly the lower-middle class, and thereby subordinating it
to meritocratic and idealistic priorities.
When Ortega y Gasset opined, in The Revolt of the Masses, that
National Socialism was a lower-middle-class phenomenon, he was, I believe,
quite mistaken! Neither lower-middle
class nor working class, the NSDAP was, contrary to its title, a 'völkisch', or
People's, movement that sought to transform both the middle and working classes
along 'völkisch' lines, which, as history attests, it largely succeeded in
doing! So the antithesis of a
'proletarian' party, which favours the blue-collar workers at the expense of
everyone else, but is nevertheless compelled, by necessity, to compromise with
and endorse a large white-collar population of, by traditional evaluation,
lower-middle-class status - at least if it attains to power and is capable of
becoming a viable administrative entity, a thing, however, that would scarcely
apply to the hard-core working-class parties of the West, which are simply
Marxist and therefore politically unviable.
61. If I generally prefer the term 'superfolk'
to 'folk', it is because it transcends the traditional, rural, naturalistic
connotation of the latter, suggesting, instead, a revolutionary evaluation of
the People commensurate with supernatural criteria. In German, 'völk' carries a different
connotation from 'folk', more pagan and populist, inextricably bound to blood
and soil. Hitler to some extent
transmuted 'völk', giving it a revolutionary dimension similar to the above. But the paradoxical was ever the case with
Nazism, and so one must hesitate to ascribe a preponderantly revolutionary
status to the word, bearing in mind Hitler's own rather pagan temperamental and
ideological bias! If there was a kind of supertheocratic
revolutionary dimension to National Socialism, it was no more than the tip of
an iceberg the greater part of which lay submerged beneath a neo-pagan
sea. And we need not doubt that this was
largely attributable to the racial limitations of the German people, whose
Nordic antecedents, then as now, presuppose a quasi-pagan identity stemming
from the Father rather than an overtly transcendental identity aspiring towards
the Holy Spirit. Hitler's 'chosen
people' were inherently incapable of a more unequivocally supertheocratic
identification and lifestyle, as was the Führer himself, with consequences too
well-known to warrant further comment here!
Yet all Nordic humanity, including the English, are possessed of a similar
limitation, which is why Social Transcendentalism, the political front of
Centrism, makes no immediate claims upon them but, on the contrary, seeks out
its principal 'chosen people' among the Irish, in order that they may be
instrumental in disseminating the ideology amongst other 'chosen peoples', like
Israelis, Iranians, Spanish, etc., for subsequent wider dissemination vis-à-vis
Third World peoples in general, who should be the true beneficiaries of a
religion primarily intended for dark-haired, dark-skinned races, where, so this
writer believes, a real transcendental aspiration (towards the Holy Spirit) can
be anticipated. If the bogus
approximation to the Second Coming aimed fair, then the true approximation to
that Messianic destiny must aim dark.
For pure spirit will, in its essential being, more approximate to the
darkness of a black hole than to the brightness, in apparent doing, of a sun,
and accordingly must be initially furthered among the dark peoples.
62. The solution to the inability of the fair
peoples to proceed in a radically transcendental direction in the short term
is, of course, Social Democracy, which, as a hard-line republican phenomenon,
will bring them a step closer to theocracy while maintaining a democratic
integrity. Yet if a global civilization
of transcendentalist aspiration is ever to arise, then extensive transmutation
of the Nordic peoples through interbreeding with higher Aryan and non-Aryan
races, particularly coloured and black, should be given every encouragement so
that, eventually, even the Socialist-dominated regions of the world will become
racially qualified for a uniform ideological upgrading along the utmost
Centrist lines and need only be converted before further encouragement to the
formation of a global humanity, and hence global civilization, is given, with
results suggestive of an omega unity - a sort of new and ultimate coloured race
forged from heterogeneous ingredients and capable of uniform aspirations.
63. When I see black or coloured youths with
white girls, or black or coloured men with white women, I am witnessing the
trend of evolution, of racial progress in the making, as it were, right before
my very eyes! Doubtless this trend will
be intensified in the decades ahead, and I fancy that it would be given more
encouragement under a socialist regime than under the current capitalist ones,
particularly if sperm banks and artificial insemination become increasingly
prevalent, and propagation becomes correspondingly more racially impersonal,
with results guaranteed to facilitate evolutionary progress.
64. One should distinguish between a
pro-working-class party and a working-class party. For whereas the latter will be proletarian,
the former is petty bourgeois, i.e. appertaining to the left wing of a
parliamentary tradition. Thus the distinction
is, in effect, between Democratic Socialists and Socialists, the Labour Party
on the one hand and, for example, the Socialist Party of
65. No less than on the Left ... a distinction
should be drawn on the Right between an anti-working-class and/or pro-folkish
party such as the Conservatives and a superfolkish party like the National
Front or, more recently, the British National Party. Of course, it would be fanciful to suppose
that the Conservatives were Democratic Fascists; for no real petty-bourgeois/superfolkish
continuity exists on the Right (like a petty-bourgeois/proletarian continuity
on the Left), since the Conservative Party is, in reality, a grand-bourgeois
party and therefore one more anti-working class than pro-folkish, even if, in
recent years, it has assumed the guise of a petty-bourgeois pro-folkish party,
with a painterly equivalent, as it were, in Abstract Impressionism or some such
idealistic petty-bourgeois aesthetic integrity.
Clearly while the tip, or leadership, of this party may be pro-folkish,
and thus to a certain extent Democratic Fascist, there undoubtedly remains a
large percentage of it that is more conservatively-minded, aligned with
grand-bourgeois tradition and representing what, in metaphorical terms, must be
the submerged bulk of a parliamentary iceberg with anti-working-class
prejudices. However that may be, a
folkish or, rather, superfolkish party would stand to the pro-folkish tip of
the Tories as laser light art to Abstract Impressionism or even Op Art, and in
no way could such a party be regarded as anti-working class, least of all on
the proletarian-folkish level of Social Transcendentalism, where a holographic
equivalent, combining representation and idealism, would be in order. Yet, no less than the German Nazi Party, it
would not appeal directly to the workers but to the broad masses of working
class and lower-middle class alike. Were
it anti-working class, it would not seek to win the support of a majority of
workers; though I shall concede that there is a strong sense in which it would
be against working-class parties, with their proletarian exclusivity and
Marxist ideology. A superfolkish party
reaches out to the broad masses irrespective of their class; for it is determined
to circumvent and overhaul working-class materialism through the agency of the
realistic and/or idealistic lower-middle class, from whom a superidealistic
mandate can be inferred. Moreover, it is
more concerned with the ethnic uniformity of the People than with their class
uniformity, since race and ideology are intimately connected and a
supertheocratic idealism requires the appropriate ethnic material, without
which no ideological transformation could be achieved. The People in question, purged of alien
elements and united as never before, will then deal with their common or
traditional enemies in the interests of freedom to pursue supertheocratic goals
and effect an overall amelioration of their situation. Then they will link-up with and assist other
such peoples, who have a common interest in developing supertheocracy. What happened in Germany may well be repeated
in Eire, though on a higher, truer, and more far-reaching scale - the
difference between National Socialism and Social Transcendentalism, as,
eventually, between the Greater German Reich and a federation of Social
Transcendentalist Centres - that projected supra-national ideological
integrity.
66. Do not confound truth with Supertruth; truth
is bourgeois and relative, Supertruth ... folkish and absolute. Truth is Christian, Supertruth ...
Centrist. Truth teaches that there is
more to life than the world and accordingly posits a posthumous Heaven;
Supertruth rejects life-after-death in favour of Eternal Life conceived as the
goal of evolution, and teaches the way to it, not simply in human terms but,
more importantly, with regard to the subsequent creation and furtherance of
post-human life forms ... in the guise of Supermen and Superbeings and/or
Supra-beings respectively - those brain and new-brain collectivizations artificially
supported and sustained for purposes of a more intensive, not to say extensive,
cultivation of pure spirit, either indirectly, through LSD tripping, or
directly, through hypermeditation, depending on the life form in question. Whereas truth pertains to Christ, Supertruth
appertains to the Second Coming, from whose teachings a new civilization is
destined to arise, a civilization inexorably leading to the post-Human
Millennium, from which evolutionary platform Heaven will be but a spiritual
launch away.
67. Increasingly the 'super' is coming to
replace the 'ordinary' or 'standard' phenomenon: the supermarket replacing the
market, the superstore replacing the store, the superpower replacing the power,
the supergroup replacing the group, the superdrug replacing the drug, supersex
replacing sex, and, of course, Superman replacing man. This is a trend that can only be intensified
and expanded in the future, particularly under supertheocratic guidance.
68. Distinguish carefully between sex, anti-sex,
and supersex. Sex is Liberal and
heterosexual, anti-sex Marxist and homosexual, supersex Fascist and
pornographic. Sex is an attraction
between penis and vagina. Anti-sex
denies the vagina, and hence woman, in favour of the non-sexual, because
unreproductive, rectum. Supersex
elevates the attraction of penis for vagina from the body to the head in an
erotic and/or pornographic voyeuristic fixation. Beyond supersex, however, there is what may
be termed Social Transcendentalist sex, involving an evolutionary 'fall'
(forwards) from pornography to the use of plastic inflatables, or 'sex dolls',
in the case of men (supermen) and vibrators in the case of women
(quasi-supermen). Yet beyond this is the
supra-sex, germane to a supertheocratic age and society, of computerized
late-teenage erotica ... where the attention will once again be focused upon
the vagina, only this time of an innocence and purity, relative to mature
adults, suggestive of a more abstract,
attenuated, and sublimated heterosexuality.
Sex purged, as it were, of guilt and naturalism.
69. An approximate visual-art equivalent to the
above distinctions would be: Fascist laser art, Social Transcendentalist
holography, and Centrist abstract holography/computer graphics; that is to say,
a progression from superidealism to supra-idealism via super-realism.
70. The distinction in concrete sexual relations
between an absolute relativity and a relativistic absolutism is simply the
difference between a homosexual couple and a heterosexual couple each of whom
look and dress alike. So whereas both
the former are males, the latter appear male, although one of them is in fact a
female dressed in masculine-like attire, i.e. slacks, PVC pants, jeans, or
whatever, with her hair relatively short.
71. The kind of lacuna or contradiction often
found between a person's politics and his sexuality may also be discovered with
regard to his politics and mode of dressing.
How often one encounters, in the media or elsewhere, people who, while
considering themselves working class or proletarian, dress in a bourgeois
manner! The truth, more often than not,
is that they are bourgeoisie who are sympathetic towards the working
class. There is nothing about office
work that makes a collar-and-tie more suitable than a T-shirt. One can write, read, type, and phone just as
easily in a T-shirt as in a collar-and-tie.
What counts is the type of office work with which one is
involved. In other words, whether it is
overtly middle class, like insurance, or connected with the People in some way,
like the pop-music industry.
72. Changing the system from within is a Fascist
prerogative, changing it from without ... a Communist prerogative. The difference, one could argue, between an
internal and an external, an essential and an apparent, an idealistic and a
materialistic, approach to revolution.
The profoundest changes can only come via those who work within the
system; though this is not to say that superficial external changes are of
small account or should be ignored! On
the contrary, a radical revolution will require the dismantling of various
traditional institutions as well as the transmutation of certain contemporary
ones. There will be a compromise between
the 'within' and the 'without', albeit one favouring the former. But, of course, when I speak of working
within the system I am not alluding to the traditional system, like, for
example, a parliamentary democracy, but to the use of traditional means to
further revolutionary ends, to the development of a revolutionary ideology within the democratic system
... as in the case of Hitler's National Socialist Party, which exploited the
democratic process from its own revolutionary point-of-view and consequently
set about changing the system from within.
Those who work within liberal democratic parties, however, are obliged
to remain loyal to the traditional system.
They can modify it but not replace it!
For they are the traditional
system!
73. If angels are absolutist, then Socialism
must correspond to a 'fallen angel', an angel fallen from the world, where only
democratic criteria obtain, to the absolute depths of a proletarian
materialism. Bad, though doubtless
expedient in the dialectics of historical progress! For unless the world is eventually overcome
by the Devil, there will be no prospect of God being established on a universal
basis in due course. So the end of the
world is nigh; but this should not be mistaken for the planet. Fortunately, the globe will survive whatever
history has in store for it, but the world won't!
74. Sense in which cans of cola seem to be
extreme left-wing equivalents and, by contrast, bottles of cream soda extreme
right-wing equivalents, to the extent that the former suggest a non-alcoholic
extension beyond beer, while the latter suggest an equally non-alcoholic
extension beyond wine. For it seems to
me that there is something left wing or liberal about beer, whereas wine would
seem to reflect a right-wing or conservative tradition, one more Catholic than
Protestant. In which case one could
speak of a progression, on the Left, from bottled beer to canned beer and/or
lager, as from a bourgeois Liberal to a petty-bourgeois Labour equivalent,
prior to a 'fall' (forwards) into post-alcoholic, albeit beer-like, cola, which
suggests a Marxist equivalence by dint of the inherent materialism of the
can. Similarly, one could speak of a
progression, on the Right, from bottled wine and/or champagne to bottled cream
soda, which has a wine-like appearance while being strictly non-alcoholic, and
which is usually available in a plastic as opposed to a glass bottle - an
important distinction in the evolution of idealistic, or transparent, modes of
fluid containment! Contrast the
transparency of a (tall) bottle of cream soda with the opacity of a (squat) can
of cola, and you are left in no doubt as to the relative ideological
connotations of these two People's drinks, the former idealistic and, hence,
fascistic; the latter materialistic and, hence, communistic: a distinction,
inevitably, between God and Devil on the levels of the Second Coming and the
Antichrist respectively, levels which transcend the worldly connotations of
beer and wine, those inherently bourgeois drinks, with particular regard to the
former. If a Marxist-Leninist equivalent
is to be inferred, it should apply to bottled cola, wherein a 'theocratic'
element, viz. the transparent bottle, is used to contain the democratic
beer-like fluid, and a compromise between Lenin and Marx would seem to be the
consequence, all the more credibly so when the bottle is plastic and, hence,
transcendental. Personally, I would
rather drink cola from a bottle than a can which, when used independently of a
glass, reflects an absolutist status commensurate, it seems to me, with Marxist
materialism. Drinking lager straight
from the can, on the other hand, would suggest an extreme Democratic Socialist
equivalent, commensurate with radical petty-bourgeois criteria.
75. If the Devil uses fools God calls the wise,
and he calls them not to Socialism (not even in its theocratic manifestation),
but to Social Transcendentalism, the Centrist ideology of the Second Coming
and/or True Messiah, which upholds the transcendent sovereignty of the Divine
Leader in order that the People, as superfolk, may be released from political
sovereignty to cultivate the ultimate sovereignty of the spirit in their
collective quest for transcendence, without which there can be no
civilization. For civilization is
inextricably linked with - indeed, is indistinguishable from - an
institutionalized religious quest, and where such a quest is manifestly
lacking, there is either decadence, as in the bourgeois West, or barbarism, as
in the proletarian East.
76. In the next civilization people will not
bath but shower, since showering will largely do the job of washing the body
for them and oblige them to remain in a vertical position - the very position
consonant with a closed-society supertheocratic absolutism, in complete
contrast to the horizontal position usually associated with bathing, one which
is too pagan to be credible in a transcendental age. Consequently there will no longer be an
option between bathing and showering, as in the petty-bourgeois civilization of
the Americanized West, for bathing will be taboo. As will drying oneself with a towel and
thereby involving oneself in a degree of manual effort. All drying will be done with the use of
blow-dryers, probably several in conjunction being directed on different parts
of the body at the touch of a switch, these several dryers located in the
walls, ceiling, and even floor of a special 'drying cubicle' situated beside
the 'shower cubicle' - a Social Transcendentalist relativistic absolutism
between the wet and the dry, enabling a person to step through from the one to
the other and achieve a quick drying, as currents of warm air converge upon his
wet body from various directions, a truly supernatural and transcendental
procedure ... far superior to towelling.
Doubtless the term 'bathroom' will become obsolete in an age of showers.
77. Increasingly one finds continental quilts
taking over from blankets on beds, and this trend will inevitably be
accelerated in the future, as puffy synthetic quilts replace woollen blankets,
so that the average bed is covered in but one continental quilt, with the
probability of only one nylon sheet underneath ... to reflect a kind of Social
Transcendentalist approximation in a relativistic absolutism of transmuted
sheet, i.e. from cotton to nylon, and revolutionary quilt - one-to-one rather
than two-to-two or even two-to-three, with cotton sheets beneath woollen
blankets and a naturalistic compromise the atomic norm. Certainly anyone who considers himself a
supernaturalist should be sleeping under a puffy synthetic quilt, and
preferably on an air bed or a water bed than on a mattress. After all, mattresses appertain to a
bourgeois tradition, a naturalistic genre, whereas air and water beds suggest a
communistic/fascistic split beyond relative criteria, the former down and the
latter up, albeit transcending the atomic compromise between bed and mattress,
as the mattress is transmuted into a puffed-up thing that transcends a bed,
taking 'bed' in the sense of a raised board, or platform, used as a support for
the mattress which, by contrast, rather signifies a democratic addition to an
autocratic tradition, subordinating the latter to a merely supportive role
(analogous to the part played by picture frames in the realm of canvas painting
- that uniquely bourgeois atomic art-form).
For it should not be forgotten that beds, in the sense of a couch-like
support for the body, preceded mattresses, just as sculptures preceded
paintings, being, in their own materialistic fashion, no less absolutist than
the contemporary air and water beds which constitute their antithesis, and
which may be regarded as the ideological successors to relativistic beds, whose
compromise between bed and mattress signifies a democratic as opposed to a
theocratic integrity, commensurate with bourgeois realism. So no less than light art lies beyond
painting, air beds and water beds lie beyond mattresses, being of an absolute
rather than a relative tendency, albeit divisible, as already suggested, into
communistic and fascistic extremes corresponding to a new
materialistic/idealistic dichotomy. Yet,
of course, bourgeois beds may also signify such a division in a petty-bourgeois
epoch, as when the bed-and-mattress relativity is taken above the Liberal level
to a kind of radical Conservative level in a bed-like absolutism through the
use of convertibles, or settees, with or without (though preferably with) a
continental quilt. Conversely, one could
equate the use of only a mattress with a Democratic Socialist absolutism, since
once the 'transcendentalism' of a bed has been removed the resulting contact of
mattress with floor must indicate a mundane, indeed materialistic, status
commensurate with left-wing criteria, which contrasts with the idealistic
status of the couch-like settee, raised on its legs above the ground. So in a sense bed and mattress would appear
to have drifted apart in the petty-bourgeois equivalents of a radical
Tory/Labour antagonism, as though in deference to absolutist criteria within a
relativistic, or traditional, context (analogous to the split in modern art
between, say, Abstract Impressionism and Abstract Expressionism - those
idealistic and materialistic extremes of a painterly tradition).
78. Beyond these absolutes, however, lies what
might be called People's beds - just as holographic and sculptural light art
lie beyond the painterly extremes of petty-bourgeois abstraction. But why do I ascribe a fascistic status to
water beds and, by contrast, a communistic status to air beds? Well, the straight answer is that I realize
that air beds are generally opaque and hence materialistic, whereas water beds,
being transparent, suggest an idealistic bias analogous to a plastic bottle of
cream soda. Furthermore, as I tend to
distinguish, on the Extreme Left, between Marxist and Transcendental Socialist
levels of ideological integrity, it struck me that a parallel division could be
construed as existing between opaque air beds, such as are often found in
people's gardens or at the seaside in summer, and transparent air beds which,
by contrast, would suggest the substitution of an idealistic dimension for a
materialistic one, as though in confirmation of a theocratic, or Leninist, bias
that could be said to parallel the distinction between, say, canned cola on the
one hand and bottled cola on the other.
Thus if the medium in which this non-alcoholic fizzy drink is contained
confers either a materialistic or an idealistic status on the drink, depending
whether an opaque can or a transparent bottle is being used, then the medium in
which the air of an air bed is contained should do likewise, depending whether
opacity or transparency be the quality of the medium in question. Certainly a low, flat, opaque air bed would
seem to be the next logical class-step beyond a single mattress (used
independently of bed) in a progression, as it were, from Democratic Socialist
to Socialist criteria, with a petty-bourgeois/proletarian distinction between
the two. Then if air is still the
content of the next logical class step, the medium encasing it has changed, since
a superficial theocratic equivalent is discernible in the transparency of the
plastic material employed, which suggests a folkish-proletarian integrity
commensurate, so I believe, with Transcendental Socialism. From the opposite standpoint, namely that of
a water bed, one may suppose the use of water significant of an idealistic bias
on account of the fact that it suggests an essential presence, as though the
interior of the bed were more than just a void but, to the extent that it has
been filled with water, becomes symbolic of spirit, of transmuted
proletarianism, which is encased in a transparent plastic medium suggestive of
an idealistic bias, so that the whole represents a proletarian-folkish
integrity commensurate with Social Transcendentalism - the ideology of
Centrism. Doubtless the water bed stands
taller, as a rule, than the transparent air bed, though it isn't altogether
unlikely that the average transparent air bed will stand taller than the
average opaque air bed, as though in confirmation of a superior ideological
status - one with a theocratic dimension.
79. If we now recall the supernotes concerning
the various ideological connotations suggested by the different drinks we
mentioned earlier, viz. Catholic wine, Protestant and, in particular, Liberal
beer, Conservative champagne, Democratic Socialist lager, Marxist canned cola,
Communist bottled cola, and Fascist cream soda, we should be able to list the
ideological connotations, or equivalents, suggested by the different kinds of
beds alongside them, so that a parallel is drawn between the two lists. Thus: Liberal bottled beer/couch-like beds;
Conservative bottled champagne/relative beds; Labour canned lager/mattresses
only; Marxist canned cola/opaque air beds; Communist bottled cola/transparent
air beds; Fascist bottled cream soda/water beds. A further distinction could probably be
drawn, with regard to beer and relative beds, between a Liberal and a Liberal
Democratic equivalent ... to the extent that one associates canned beer and
continental quilts with the latter.... This could well imply that anyone who
uses both blankets and quilt on his relative bed is closer to a
Liberal/Liberal-Democratic equivalent than to either of them separately, having
the best of both worlds, so to speak. Finally,
if a distinction is to be drawn between Protestant and Liberal beer, not to
mention between one kind of relative bed and another, why not tankard and
bottle in the one case, and double mattress and single mattress in the
other? Admittedly, a debatable
contention; though not one that could be dismissed too easily!
80. Certainly, restaurants and cafés would
appear to offer themselves to approximate ideological classification, with,
broadly, restaurants suggesting Conservative and Liberal equivalents, while cafés
suggest, by contrast, Democratic Socialist and Marxist connotations. Obviously there are borderline or exceptional
cases, but I would suppose an eating establishment that - relative to potatoes
- only provided boiled potatoes to be traditionally Conservative (Tory), one
that provided roast and boiled to be Liberal, one that provided both roast and
fried to be Liberal Democratic, one that only provided fried to be Democratic
Socialist, and one that only provided mash to be radical Conservative. In which case, we would be left with the task
of accounting for the Marxist equivalence in terms of a small fried-only
establishment with bar-like seating and counter arrangements. Hence Tory restaurant; Liberal restaurant;
Liberal Democratic restaurant/café; Democratic Socialist café; radical
Conservative inn; and Marxist bar. Which
leaves us with that comparatively new phenomenon, the take-away service, a
phenomenon suggesting either a Communist or a Fascist connotation, depending on
whether the take-away is optional or obligatory, which is to say whether
existing in conjunction with an eat-in service or as a totally independent
service existing in its own more absolutist right. If I were to distinguish between the democratic
and the theocratic in eating habits, it would be difficult for me not to
conclude the eat-in to be democratic and the take-away, by contrast, theocratic
or, at any rate, pertinent to a transcendental dimension. Of course, one could argue that an inherent
bias towards the eat-in in an optional eating establishment would confer a
Transcendental Socialist status, whereas the converse, with the emphasis
clearly on the take-away, would suggest a Social Transcendentalist integrity,
each of these being compromises between the 'in' and the 'out', but with
diametrically opposite emphases ... as befitting the respective ideological
biases of Communism and Centrism.
81. As anyone familiar with my work will
realize, Transcendental Socialism and Social Transcendentalism reflect a
Devil/God dichotomy beyond the world on approximate levels of the Antichrist
and the Second Coming respectively. No
more than the theocratic element of the former ideology is genuine, can it be
said of the latter ideology that its democratic element is genuine, since both
are subordinated to and modified by the principal elements in each case,
thereby precluding a conversion from the one to the other, or vice versa. A People's democracy is only 'theocratic' to
the extent that it reflects proletarian sovereignty in a republican state. For, in contrast to the democratic, the
theocratic is inherently absolutist and thus beyond any relativistic
compromise. Not genuinely democratic,
the People's democracies are theocratically democratic and therefore
ideologically more radical than the genuine democracies of the atomic West ...
to the degree that theocracy succeeds democracy in the evolution of ideology
from autocratic beginnings to theocratic endings or, to speak theologically,
from the Father to the Holy Ghost via the Son, with the inevitable consequence
that absolute criteria succeed relative criteria, as in the case of the
Antichrist democracies of the People's republics. But if absolute democracy succeeds relative
democracy, so absolute theocracy must succeed relative theocracy, though
obviously not in the same countries. For
Social Transcendentalism is only democratic, or socialistic, to the extent that
it would be voted-in by a majority of the electorate of the essentially
theocratic nations, who would sanction the end of democracy, fundamentally
foreign or tangential to them, and the establishment, in due course, of a
theocratic administration, in which political sovereignty was vested in the
Leader, who, through his acknowledged Messianic status, would confer religious sovereignty
upon the People in order that they could be delivered from worship and aspire,
one way or another, towards the Omega Beyond - the free-electron wavicle goal
of evolution in pure spirit. Certainly,
there could be no question of the People owning the means of production either
directly - the utopian dream of socialist purists - or indirectly, which is to
say, through the State, since, for one thing, the State would effectively cease
to exist following a Social Transcendentalist revolution, and, for another, the
People would no longer be politically sovereign and thus entitled to such
republican ownership. Rather, they would
have been freed from political sovereignty for religious sovereignty by the
Centre, which would assume the ownership or, more correctly, trusteeship of the
means of production for the People, determining what shall or shall not be
produced and allocating funds according to its uniquely meritocratic scale of
priorities, with the main emphasis being placed on religious as opposed to
social spending, so that bureaucracy is subordinated to meritocracy and a
properly Centrist economic system duly emerges, in contrast to a socialist
system, in which bureaucracy preponderates to the exclusion, as a rule, of
cultural and religious advancement.
Certainly, if the Irish do not subscribe to an arrangement whereby the
power to allocate spending priorities is firmly in meritocratic hands, then
they would be less than true to themselves - indeed, virtually
indistinguishable from the liberal British!
But in Ireland, remember, 'God and the Church come first' (Joyce), so if
there is to be any genuine evolutionary progress, that same arrangement, or
principle, must apply on higher terms ... with regard to the Holy Ghost and the
Centre, the political/administrative framework of which would determine
economic and public-spending priorities at any given time. For Social Transcendentalism is a political
religion (not to be confused with religious politics, or Transcendental
Socialism), and although religion might appear to be dirtying its hands, so to
speak, by taking economic responsibility upon itself, it is better that such
responsibility be borne by the Centre than that the old atomically relative
dichotomy between church and state should continue, to the detriment of
absolute, and hence real theocratic, progress.
The Centre would have opportunities enough to cleanse its hands in the
course of time, but at least the economic and administrative responsibilities would
be in the right hands, not in the traitorous hands of those who, in their blind
hatred or ignorance of higher things, would deny religion altogether and sell
Ireland out to Communism! A liberal
republic may leave something to be desired, but a People's Republic would be
far worse, signifying the end of all religious commitment (and progress) in the
dead-end of proletarian materialism.
Rest assured, however, that if the Irish ever vote, whether directly or
indirectly, for an end to the
82. Clearly, a people who put religious
principles first will be disposed to the assumption of the higher
sovereignty. He who corresponds to a
Second Coming does not intend to remain religiously sovereign in himself; for
that could lead to his being worshipped as God.
On the contrary, he desires to transfer such sovereignty, based on his
Supertruth, to the People, where, transmuted from the external to the internal,
from the other to the self, it becomes the motivation for self-realization, and
they approximate to collective divinity in successive stages on route, as it
were, to transcendence. The Second
Coming is a prophet of the Holy Ghost who recognizes God in pure spirit, who
sees in the People a means to the end ... of divine realization, beyond and
above all anthropomorphic worship (of man as God). But he cannot transfer his religious
sovereignty to them unless they grant him, following the assimilation and acceptance
of his teachings, the power to do so; unless they democratically sanction his
'reign'. For once he has acquired
political sovereignty from the People, he will take the necessary steps to
ensure that they are given every encouragement to develop religious
sovereignty, steps which only political power can guarantee. For the Saviour would have his priorities in
order, and he would know that the People's loyalty could only be guaranteed in
the event of his giving them a good deal.
Yet how can the People be given more, better, bigger ... without ruining
the economy? He knows the answer to
this, too: for his closed society would not have the same priorities as an open
society, but would be determined to 'Rob Peter in order to pay Paul', thereby
reflecting the ideological requirements of Social Transcendentalism. One has more money to spend in one context by
withdrawing it from another, and, believe me, there are many contexts in the
Liberal Republic (as in all open societies) that, judged from a supertheocratic
standpoint, are quite superfluous and anachronistic - merely bourgeois or
aristocratic luxuries that a closed society could neither afford nor want. What people tend to forget ... is that a
revolution, when thorough and radical, will permit the re-ordering of society
to such an extent that a whole host of obsolete contexts which thrive on public
spending can either be cut back or (depending on the context) eradicated
altogether, in order to permit maximum public spending in the relatively few
contexts deemed necessary to the successful prosecution of the ideology's
short-term goals. Rest assured that the
enlightened Leader would know what to withdraw from the old society in order
that the new one he creates is true to the ideological requirements and
ambitions of the ultimate theocracy! Only the wise will prevail, for the Second
Coming cannot abide fools.
83. One of the things that must be done away
with is prisons, which are to bourgeois times what dungeons were to
aristocratic times - places of punishment and retribution where offenders
against the system may be detained or, more usually, incarcerated for anything
from a short to an indefinite period of time, depending on the nature or
gravity of their offence. Prisons would
have to be superseded, in the closed-society free-electron absolutism of the
Centre, by corrective centres - much nicer-looking buildings designed on a
comparatively transcendental basis, where offenders would be detained for
varying periods of time, depending on the nature of their offence, though never
for very long. And not as a punishment
either, but in order to be corrected and reprogrammed for a speedy return to
everyday society. Perhaps for no more
than five years on average?
84. Why, then, do I turn my back on the concept
of bourgeois justice and instead advocate an attitude based on clemency and
kindness, on educative correction in comparatively pleasant surroundings? Obviously because I am speaking on behalf of
closed-society criteria commensurate with theocratic freedom, rather than as
the advocate of an attitude which, while not identical with 'an eye for an eye
and a tooth for a tooth' (that autocratic absolutism of literally an equal
retribution), nevertheless stems from it to the extent that a 'wavicle
retribution' is matched against a 'particle crime', and an 'atomic balance' is
duly meted-out to the offender in the name of impartial justice. Thus a life sentence is matched against the
taking of a life, a psychic eye for a physical eye, a period of indefinite
detention for murder. No such 'atomic'
justice could be upheld in the supertheocratic closed societies of the future,
where only electron criteria would apply.
Most if not all proton crimes would probably cease to exist, but even
relatively serious offences would be regarded in an electron light ... as
errors, accidents, or the product of misguidedness, and steps would have to be
taken to ensure that corrective facilities were made available to the offender
in order to leave him in no doubt as to the error of his ways. Yet this would not be justice, or retribution
on higher terms for a low act. Thus the
taking of a life would not entail a lifetime's detention but, rather, a
relatively short period of correction, education, counselling, and, if required
or considered desirable, manual work and/or training for a specific skill. Kindness, then, would replace open-society
justice, and in most cases such kindness would be responded to with affection
and a willingness to avoid any repetition of the original offence. For if you treat people kindly, they are more
likely to respond in kind than to rebel against it. Kindness begets kindness no less than cruelty
begets cruelty. A supertheocratic
society could not be partial to the encouragement of a vicious circle of crime
and punishment! Admittedly, there would
be exceptions - people who responded to kindness by indulging in a different or
identical form of cruelty after release from a corrective centre. There are always exceptions to the rule, and
therefore the Social Transcendentalist Centre would have to protect society
from what could only be viewed as an insane response to kindness by having the
offender, once caught, dispatched to a special asylum where, if further efforts
at his reform were to no appreciable avail, steps would duly be taken to
liquidate him on the grounds that he was incurably insane and thus of a status,
analogous to cretins and the mentally retarded, incompatible with
closed-society criteria - in short, a sort of crime against the Holy Ghost
which, in a supertheocratic context, could not be countenanced. Euthanasia would be the accepted mode of
liquidation.... Not that euthanasia should be mistaken for or identified with
the death penalty. On the contrary, it
would be a legitimately painless means of removing mentally undesirable
elements from the more uniformly intelligent society of the future, not a
retributive penalty meted-out to criminals and having its basis in 'an eye for
an eye and a tooth for a tooth', so that a death-for-murder absolutism was the
proton consequence. Such autocratic
materialism would not square with theocratic idealism, even if it still clings,
albeit tangentially, to societies in which democratic realism is the
ideological norm, as when, very occasionally, somebody is hanged, guillotined,
electrocuted, poisoned, gassed, or shot for murder or some other serious
offence. Thus the death penalty would be
irrelevant in a supertheocratic society, where the protection of life would be
of paramount importance ... to square, as it were, with free-electron criteria. Doubtless it is one of the strangest and most
ironic paradoxes of an inherently paradoxical country that, despite its
official monarchic status,
85. If prisons would cease to be viable in a
Centrist society, then so, too, would courts of law, those inherently
democratic institutions for the dispensation of atomic justice. Certainly there could be no question of
People's courts superseding Liberal (bourgeois) courts in countries destined
for Social Transcendentalism, since such 'materialistic' institutions are
solely applicable to People's republics, where the proletariat are both
politically and economically sovereign, and therefore it is only logical,
despite the additional burden placed upon them, that they should be judicially
sovereign as well. Hence People's judges
to pass Socialist sentence on criminal offences and send the offender to
People's prisons, or hard-labour camps.
Such is the judicial norm in Socialist states, where a more exclusive
form of democracy, and hence justice, reigns supreme, complete with People's
juries. Of course, juries have long
existed in liberal republics, not to mention in constitutional monarchies, as
they are bound to do wherever people are politically sovereign, conceiving of
'people' here in the wider and more comprehensively liberal sense that makes no
distinction between bourgeoisie and proletariat. A capitalist and a socialist may be obliged
to rub shoulders in a Liberal (bourgeois) jury, but only Socialists would be
found in a Communist (proletarian) jury - at any rate, in theory if not always
in practice. Neither kind of jury could
apply, however, to a Social Transcendentalist Centre, where the Centre would be
politically, economically, and judicially sovereign, with special Centrist
jurists presiding over the interpretation and execution of the law in no-less
special law centres, the supertheocratic successors to or, rather, replacers of
all democratic courts of law. For the
People would be religiously sovereign, after all, and thus above and beyond any
judicial sovereignty of the democracies.
The law centre would dispense its own corrective suggestions behind
closed doors, and these suggestions would lead, as already intimated, to
correction centres rather than to prison (though only, of course, in cases
where detention was thought advisable).
Yet these Centrist jurists would not be judges, any more than the law
centres would be courts, but a kind of extension of and refinement upon
lawyers, transmuted lawyers whom people could continue to consult on a variety
of legal matters, obtaining advice as well as, where necessary, corrective
suggestions. There would be no relative
division between lawyers and/or barristers and judges and/or magistrates in a
Social Transcendentalist Centre, no atomic dichotomy between judge and
advocate. On the contrary, judges, with
their retributive justice of a life sentence for murder, would cease to exist,
there being no place for such proton-biased 'absolutists' in a free-electron
society, nor for the long white wigs certain judges wear as a sort of
confirmation of an autocratic status.
Rather, lawyers - men versed in the law but particularly in Centrist law
- will be brought in from the 'particle fringe', from the outside world, to
take their place in law centres, much as doctors are increasingly abandoning
their individual practices to form collectives in the various health centres which
have mushroomed in recent years.
Duly transmuted, these lawyers
would assume a 'Social' rather than a Socialist status, no longer individuals
of the secular periphery but collectivized by the various law centres, redeemed
in and by the Centre, become, in effect, superlawyers or superjurists ... to
help people as before, but not to plead for anyone since, without 'atomic'
justice, there will be neither need of nor place for the traditional advocatory
arts, there being no judges in opposition, and thus no proton-wavicle
retribution meted-out to proton-particle crimes.... Of course, judges do not
always function on a redeemed autocratic basis; they are perfectly capable,
under juridical pressures, of a certain degree of clemency and therefore of a
more lenient approach to justice. Yet,
as a rule, they function on the basis of a balanced sublimated retribution,
with the sentence matched, as far as possible, against the perceived gravity of
the crime, and a prison eye for a physical eye the judicial norm, a norm which
inevitably leaves something to be desired even by democratic standards, insofar
as we are then referring to electron-particle criteria ... where money, i.e.
bail and/or fines, becomes the alternative to incarceration - in my estimation,
a democratic alternative that reflects liberal materialism. But such an alternative would largely if not
wholly cease to apply in a Social Transcendentalist Centre where, under
electron-wavicle guidance, only corrective detention would be relevant, people
not being obliged to pay anything, not even fines accruing to damaged property
and in compensation for loss, the Centre taking such compensatory
responsibility upon itself in order to divest the offence of criminal
implications and avoid any retributive justice of the 'democratic', or
materialistic, variety, which, in contrast to the 'autocratic' variety, imposes
a financial eye for a criminal eye, money (as fines, bail, etc.) being to the
State what incarceration is to the Church.
Thus not only would proton-wavicle justice cease to apply in the Centre;
electron-particle justice would also cease, having been transmuted to a
'Social' status commensurate with Centrist undertakings to meet damages claims,
compensation for loss of property, health, limbs, etc., according to the nature
of the offence - the Centre thereby taking upon itself the 'sins of the world'
so that people could go free of judicial retribution and consequently be
all-the-more qualified and disposed to cultivate religious sovereignty, with a
minimum 'crime rate' the logical corollary, since offences against society
would automatically become offences against the Centre, and no self-respecting
person would wish to put himself in the poor light of appearing to be an enemy
of the Second Coming and/or Holy Ghost and thus, by implication, an enemy of
his supertheocratic people, particularly when maximum efforts were being made
to better his spiritual lot. Offences in
such circumstances would be the exception to the rule, to be dealt with on a
Centrist basis - never in terms of open-society justice.
86. Interesting how everything, or almost
everything, becomes a centre on the omega level of supernatural closed-society
criteria: health centres, sports centres, shopping centres, youth centres,
meditation centres, education centres, information centres, social-service(s)
centres, housing centres, job centres, law centres, correction centres, nursery
centres, play centres, and (last but by no means least) the Centre - that
politico-religious organization intended to supersede the State, which would
constitute an evolutionary antithesis to the Kingdom, or 'Ringdom' ... as one
might alternatively call the alpha organism in the subnatural-world-order of
autocratic antiquity. For it seems that
what ends in the Centre began in the Ring, a journey from one extreme to
another via the atomic naturalism of squares and oblongs. Rings are apparent, centres essential. Rings stem from the Father, centres aspire
towards the Holy Ghost. Rings are
superficial and extrovert, centres ... profound and introvert. Rings imply a centrifugal connotation,
centres a centripetal one. A truly
advanced civilization, which was entirely Centrist, could not tolerate the
existence of rings; for there is no contiguity between the two absolutes, and
whatever pertains to the alpha must of necessity be alien to the omega, where
centro-complexification remains ever the guiding norm, in confirmation, as it
were, of a more evolved integrity. Thus
no bullrings, boxing rings, circus rings, wedding rings, engagement rings,
fancy rings, earrings, rings of flowers, of fire, etc., in the Centre. And no re-naming of such alpha-stemming
phenomena by other names, either!
87. Just as Socialist states are identifiable as
People's democracies, so the future Social Transcendentalist Centres should be
identified as People's theocracies, in consequence of the fact that people will
be religiously sovereign and thus of a sovereignty above and beyond the
political, economic, and judicial norms of the People's democracies. Ideally, one should not speak of the Centre
in terms of a Leader's theocracy; for the Leader or, rather, Saviour would be
politically sovereign and thus in a Christ-like position of bearing 'sins of
the world' on his shoulders, in order that the People might go free of them in
the name of their religious sovereignty ... through the highest possible
ideological framework given to man.
Hence the progress of sovereignty from the political to the religious,
the material to the spiritual, proceeds in the collective, insofar as the
collective is the electron ideal that pertains to the omega poles of evolution
in a goal of indivisible unity and, by implication, maximum co-operation.
88. Whatever is separate and individual pertains
to the alpha beginnings of evolution, stretching from an intensive aristocratic
individualism to a more attenuated, albeit still perceptible, bourgeois
individualism, where competition between a variety of exploitative
manufacturers is the social norm.
Competition stems from the alpha, co-operation aspires towards the
omega, the former is diabolic, the latter divine - a distinction,
fundamentally, between protons and electrons.
If human evolution began in individualism, it must end in collectivism,
as a straight antithesis between evil and good, star-like apartness and
transcendental cohesion, particles and wavicles. People may have come together in tribal
collectives in the alpha-stemming past, but such collectives were merely apparent, since they served the
dual purpose of protecting the individual from external aggression and,
conversely, of enabling him, spear or sword in hand, to attack individuals from
alien tribes in the mass, with a better chance of survival and success the
pragmatic concomitance. In other words,
the tribe was an expedience in the prosecution of individualistic evil, not a
co-operative ideal, and it was held together by the force of chieftains, or
especially strong men who revelled in dominating weaker individuals and whose
competitive instincts were best served through the mass. Such 'collectives' were but means to a
competitive end, and thus no more than conglomerations of individuals
especially susceptible to proton violence, both within and without the tribe. The true collectives of an electron-biased
humanity, on the other hand, are genuinely co-operative, since people come
together out of mutual love and respect ... for the honourable purpose of
furthering their co-operation, and thereby approximate to the indivisible unity
of true divinity. If they come together
on the material level of proletarian solidarity in a People's democracy, they
must come together on the spiritual level of transcendental sovereignty in a
People's theocracy. Time cannot be
reversed, and those individuals that remain - as leaders, police, armed
services, etc. - outside the religious sovereignty of the People, should
remember that they are there to serve the People rather than to exploit or
oppress them, like the aristocratic individuals of an autocratic age. They, too, are part of the collective
idealism of an electron age.
89. The Father, the Son, and the Holy Ghost:
proton-proton reactions; atomic contractions; and electron-electron
attractions. Autocratic soulfulness,
democratic materialism, and theocratic spirituality.
90. Patrick Pearse, the son of an Englishman
from
91. Whether one sleeps on one's stomach, back,
or side, there should be an ideological correlation attaching to the habit, a
correlation indicative, in some degree, of one's personal predilection within
an evolutionary framework stretching from autocratic protons to theocratic
electrons via democratic atoms. Thus
anyone who habitually sleeps on his stomach would suggest an autocratic bias,
insofar as this position entails, willy-nilly, a concession to gravitational
force downwards and was probably also originally intended, in far-off
autocratic times, to mitigate the hardness of the low-lying one-piece couches,
the stomach being more qualified, on account of its inherent softness and
fleshiness, than the back in this regard.
Furthermore, the stomach, as front, is absolutist and therefore particularly
relevant to an autocratic age and/or aristocratic bias, in complete contrast to
the sides which, being relative, suggest a democratic correlation, whether of
the Right or of the Left, depending on the sleeper's individual preference;
though a Liberal correlation could doubtless be inferred for those who
toss-and-turn at night, now sleeping on their left side, now on their right,
but never exclusively on either.
However, the ultimate sleeping position is, of course, on one's back, an
absolutism in which the sleeper would seem to have 'turned his back' on any
concession to gravitational force downwards and to be committed to a position
the converse of the autocratic - a necessarily theocratic absolutism
appropriate, one feels, to a radically closed-society affiliation.
92. Bread is to eating habits what beer and wine
are to drinking ones - a traditional genre corresponding to an atomic stage of
evolution. One could accordingly
distinguish between Liberal bread, or large uncut loaves, and its more artificial
successor ... the smaller cut loaf, whether of the Right or of the Left,
depending, I would argue, on its colour and packaging, i.e. whether brown or
white and ... in a transparent plastic bag or in an opaque paper-wrapper, so
that the suggestion of a radical Conservative equivalent would attend the
former and, by contrast, a Labour equivalent the latter, brown somehow
essential in connotation, white suggestive, on the other hand, of appearances,
an idealist/materialist dichotomy further opening-up between the two kinds of
loaves in the packaging contrasts to which we have already alluded. However, even if, at its most radically
absolutist packaging, a small cut-loaf can never be more than petty bourgeois
and thus inherently democratic, the evolutionary successor to cut loaves must
be rolls which, depending on the type, would assume a People's status analogous
to cola and cream soda in drinks.
Consequently rolls would be theocratic on account of their puffed-up
supernatural and more absolutist constitution, and I fancy that the distinction
between bun-like round rolls and sausage-like finger rolls corresponds to a
kind of Communist/Fascist split symptomatic of a particle/wavicle electron
dichotomy, the former connoting with materialism, the latter, by contrast, with
idealism - proletarian and superfolkish distinctions the inevitable People's
corollary. Probably a Marxist/Communist
distinction can be inferred to exist, on the Extreme Left, between white round
rolls and brown round rolls, as though the latter indicated a redeemed
materialism symptomatic of Transcendental Socialism, whereas a Fascist/Centrist
distinction could well exist, on the Extreme Right, between white finger rolls
and brown finger rolls, as between National Socialism and Social
Transcendentalism, the latter somewhat more inherently theocratic than the
former. Of course, before the emergence
of the Liberal loaf, with its oblong atomic shape, bread was baked in shapes
more curvilinear or elongated, as with the typical round loaf on the one hand
and the french roll on the other, both of which, somewhat hard-crusted, may be
accorded absolute proton connotations suitable to an autocratic age, whether on
the side of the particle Kingdom, as in the case of the squat round loaf, or on
that of the wavicle Church, as in the case of the french roll, neither of which
would compare very favourably with modern soft rolls, whether on the particle
or wavicle sides of an electron divide.
93. Holography is no less beyond art than
sculpture was before it. Holography is
to a theocratic age what sculpture was to an autocratic one. Equally absolutist, holography aspires
towards the supernatural no less than sculpture stemmed from the
subnatural. The essence of a
free-electron age, in complete contrast to the appearance of a
bound-proton one.
94. As we cast a
panoramic mind across the spectra of civilized evolution, we discover that
people's names, or the ways of naming people, parallel the changing
distinctions between the autocratic, the democratic, and the theocratic. Beginning with an autocratic emphasis on
first names only, suitable for an alpha-stemming absolutism. Thus David, Solomon, Goliath, Stephen, Brian,
Charles, Hector, Achilles, Ajax, King John, King Harold, Richard the Lionhart,
Sir Lancelot, Joan of Arc, St. Patrick, St. Paul, St. Mark, Mary and Joseph,
etc., all of which may be accounted appropriate to the absolutism of a proton
age. Unlike the relative, and hence
democratic, emphasis on two names, i.e. a first or so-called Christian name and
a second or surname, both of which, taken in conjunction, would seem to
indicate an atomic integrity of proton and electron cohesion. Hence John Donne, Jonathan Swift, Alexander
Pope, Oliver Cromwell, Napoleon Bonaparte, Franz Liszt, Robert Schumann, Oscar
Wilde, Claude Monet, Pablo Picasso, and so on.
Yet gradually, out of the democratic compromises, there arises a
progression towards electron absolutism, suitable to a theocratic age, of
surnames only, as in impersonal reference to Stalin, Lenin, Hitler, Mussolini,
Franco, Sartre, Malraux, Camus, Bergson, Nietzsche, Marx, Spengler, Stravinsky,
Prokofiev, Berg, and Bernstein. Could it
be, I wonder, that the evolutionary progression towards surnames is indicative
of a Socialist trend that will one day be transcended in some other, possibly
more transcendental means of naming or identifying people? Means, I mean, which are already incipient in
the pop industry, where, for example, the proliferation of nicknames like
Sting, the Edge, Bono, et al. would seem to be a growing trend and which, together
with the use of numbers and/or letters, may well reflect a Centrist
alternative? I, for one, would not be at
all surprised! For it does seem that the
progression from Christian-name/surname dualism to surname absolutism parallels
the political progression from liberal democracy to social democracy, as from
an atomic balance to a materialistic absolutism, so that the dropping of
Christian names conforms to the secular requirements of an atheistic age or
society. In which case the Centrist
alternative should indicate a new religious or spiritual mode of identification
suitable to an idealistic absolutism - one in which a 'Centre name', or kind of
transmuted surname, takes the place of traditional surnames, to be used either
in conjunction with or as a familiar alternative to the official numbering and
lettering of people. Thus a sort of
Social/Transcendental distinction existing between the two - a distinction
destined to be eclipsed, in the course of time, by the impersonal theocratic.
95. No less than Transcendental Socialism,
Social Transcendentalism must duly subscribe to the principle of collective
leadership, which accords with an electron bias. It will not be the Leader who is politically
sovereign so much as the Centre, or party organization. Naturally the Leader will be the hub around
which the inner commissariat revolves, not just a party figurehead ... but the
chief architect of administrative co-ordination, disposed, so far as possible,
to keeping a 'philosophical' perspective in view at all times, in the interests
of the overall ideological integrity and security of the Movement, so that no
one department acquires undue attention or power at the expense of
another. If flexibility is required to meet
any particular exigency, including that of the Leader's own design, then he
will stipulate the order of priorities, overruling inner-party democracy. But, gradually, a more collective framework
should emerge in the wake of the messianic leader's departure, paralleling the
progression from, say, Stalin to Khrushchev, when, as in the case of the
fledgling People's democracies, a People's theocracy will properly arise. No such collective framework could be
expected, however, before the divinely-inspired Leader has done all or most of
his revolutionary work, and thus functioned on a largely dictatorial basis
commensurate with the gravity and magnitude of the tasks before him!
96. Interesting (and so significant of Western
decadence) how the Cartesian mind/body dichotomy has been superseded, in the
absolutization of relative civilization, by a mind-body symbiosis ... as
republican materialism chips away at the old church/state dualism in the name
of secular progress. No longer a mind
separate from and independent of the body, as in the idealistic realism of
Cartesian theory, but one connected with and dependent on the body as part of
an overall mind-body integrity, in the realistic materialism of decadent
bourgeois and communistic theorizing.
Not that this is the end of the downhill road; for there are others,
more purely Communist, who deny mind altogether and would have us believe in
the materialistic absolutism of the body, mind being, according to them, an
idealistic illusion with no place in an 'enlightened' head, which is almost
believable as far as these materialistic blockheads are concerned! Though it is doubtful that the less-stupid
Transcendental Socialists would grant the idea much credence.... As for me, I
would like to commend a body-mind symbiosis commensurate with Social Transcendentalism,
so that a relativistic absolutism in which a redeemed body is subordinated to a
free mind (the body simply conceived as the support and 'house' of the mind)
becomes the alternative theory in a realistic idealism that should pave the way
for the absolute idealism of mind in the Centrist civilization to come. Of course, considered literally, spiritual
mind emerged from the body, the physical preceding the spiritual in the
material evolution of advancing life on this planet. Yet, with idealism, a re-evaluation is
required, so that mind is conceived as existing in material form, taking bodily
form for its own purposes.... Which is not to claim that mind came from 'On
High' (the Father) and now sits in the body while being inherently independent
of it. For Cartesian dualism owes more
to mind conceived as soul, as emotional receptivity pre-dating matter, than to
mind conceived as spirit, as pure awareness post-dating it. Certainly I would not argue against the
theory that soul precedes matter, since there is ample cosmic evidence to
support the fact. Yet no less than
proton absolutism precedes the atom, so electron absolutism succeeds it, and
this leads us away from any mind/body relativity towards a body-mind absolutism
that owes more to the mind-body absolutism of the State ... insofar as we are
here dealing with a new mind, intellectual and rational, albeit subordinated to
material factors, as a means to an end, and thus allowing, willy-nilly, for the
subsequent possibility of a body-mind re-evaluation, given the requisite
divinely-inspired will, in which mind becomes an end-in-itself: pure rather
than intellectual. Such electron-wavicle
free mind, however, derives from the electron-particle bound mind of the rationalists. The Centre could not come into being without
the prior existence of the republican state.
We lovers of electron freedom are all descendants from and inheritors of
the 'Age of Reason'. Voltaire and the Philosophes
were our ideological forebears. Their
minds had little to do with the soul-mind of the proton church. They rejected Descartes.
97. The intellectual may be a man of the Left,
particularly the Extreme Left, but the tripper and/or meditator has to be a man
of the Extreme Right - the former leading to the latter no less than night to
day.
98. Where currency is concerned, bank notes
parallel the soul-mind, albeit transmuted, of the Church; coins, by contrast,
parallel the mind-body symbiosis of the State.
Consequently there exists a mind/body dualism in the distinction between
the two, a distinction, however, which the State is gradually undermining and
superseding with the minting of new coins, such as the one-pound piece, to
replace or supplement notes to an equivalent value. Clearly, a trend in the direction of a materialistic
absolutism is under way here, and one could well be justified in anticipating
further high-currency mints in the course of time, with, say, five-pound pieces
replacing or supplementing notes to an equivalent value, as materialism becomes
ever more extensive and Liberal society correspondingly more Social
Democratic. Ironically, it is the
Marxist purists who would like to do away with money altogether, replacing any
Liberal realist note/coin dichotomy or realistic materialist note-coin
symbiosis (notes and coins to an identical value) with a neo-barter primitivity
of the direct materialistic exchange of products or, even more unlikely, the
simple acquisition of products according to one's need. Not that one envisages Transcendental
Socialists condoning any such utopian materialism! For theirs is a more idealistic bent, not
incompatible with a desire to establish a universal currency on the basis of a
coin absolutism. Which leaves, I should
argue, the need for transmuted notes, or universal vouchers, if Social
Transcendentalist idealism is to have its day.
99. Why is it, one may wonder, that trousers
generally have side pockets, whereas jeans have pockets at the front? I wrote, some pages ago, about the relative
nature of the sides in relation to the absolute nature of the front (or back),
and this reference to physiological reality should go some way towards
answering the above question. Side
pockets indicate a relative allegiance, front pockets ... an absolute one. There, I believe, lies the ideological
justification behind the dissimilar appearances of trousers and jeans. But are jeans, as I suggested earlier, really
proletarian in relation to trousers? You
may recall that I thought so; but I also admitted to a certain ambivalence
which, I confess, has stayed with me until now.
For if jeans (denims and cords) are People's equivalents, where do
leather and acrylic pants fit in? Surely
some accommodation must be made for these more radical kinds of leg wear, which
transcend the cotton naturalism of jeans, and in ways suggesting antinatural
and supernatural distinctions - leather being antinatural in a materialistic
absolutism that would appear to derive from pagan origins ... in the primitive
use of animal furs and/or skins; acrylic being supernatural to the degree that
it derives from synthetic fibres. Hence
a kind of Communist/Fascist distinction between the two, with 'pants' the key
word. Yet if PVCs are to be considered a
logical step beyond acrylic pants to a Social Transcendentalist equivalent ...
of supernatural plastic pants, then there must also exist a parallel
distinction, on the Far Left, between Marxist and Transcendental Socialist
equivalents, which I fancy would take the form of two different kinds of
leather pants, those corresponding to the Marxist being opaque, coarse, and
heavy; those corresponding to the Transcendental Socialist being glossy,
smooth, and light, as though a sort of redeemed leather which, while still
fundamentally antinatural, has been infused with a theocratic dimension
suggestive of a supernatural boost, i.e. equivalent to an
anti-supernaturalism. Certainly, one
could not confound the two types of leathers, the smooth variety closer in
appearance to PVCs and thus indicating a Transcendental Socialist equivalence
beyond and above the raw, militant leather of Socialist purists. Thus no less than synthetic pants of one type
or another would seem to lie beyond cord jeans, it can be argued that leather
pants of one type of another lie beyond denim jeans. Now if both synthetic pants and leather pants
correspond to People's levels of leg wear, then it should follow that both
cords and denims correspond to petty-bourgeois levels - the former radical
Conservative and the latter Democratic Socialist, each of which are
commensurate with extreme parliamentary levels, not to mention extreme
(abstract) levels of canvas art.
100. Considering the art equivalents of People's
pants, we should find sculptural light art on the level of opaque leather, neon
light art on the level of the redeemed, or glossy, leather; laser shows on the
level of acrylic pants, and holography on the level of PVCs. Politically considered, a split occurs on
each side between extreme left-wing sculptural light art and right-wing
(Transcendental Socialist) neon light art; as between extreme right-wing laser
shows and left-wing (Centrist) holography.
If any further progress can be made in art, as in leg wear or clothing
generally, it can only be in the direction of pure or abstract holography, not
to mention computer graphics, which would correspond to the widespread adoption
of one-piece PVC zipper suits, commensurate with right-wing Centrism, in a
truly global stage of the ultimate civilization.
101. Interesting how the '60s distinctions and
frictions between Mods and Rockers in England suggests a kind of
Fascist/Communist dichotomy, Mods given to a Parker-jacket supernaturalism,
Rockers to a leather-jacket antinaturalism; Mods partial to synthetic-looking
mohair suits, Rockers generally clad in denims; Mods wearing their hair short,
indicative of a modernist supernaturalism, Rockers generally wearing it long,
suggestive of neo-primitivism; and, of course, Mods partial to scooters,
Rockers to motorbikes: scooters streamlined and comparatively lightweight,
motorbikes utilitarian and comparatively heavyweight - a kind of
idealistic/materialistic dichotomy between these two types of People's
vehicles.
102. On the subject of vehicles, it might be worth
distinguishing People's modes of road transportation from bourgeois and/or
petty-bourgeois modes, as in the case of trousers, art, politics, etc., so that
we acquire an overall evolutionary/class perspective relative to the various
ideological distinctions. Certainly it
would seem that family cars, in their four-seater relativity, reflect an
atomic, and hence bourgeois, integrity commensurate with democratic criteria,
and I fancy that most such cars, vintage and modern, approximate to a Liberal
mould of relative balance, whether in terms of seating distinctions between
rear and front, passenger and driver, or in terms of a kind of
idealistic/materialistic distinction between inner and outer, enclosed interior
and external body. Yet if relative cars
correspond to a Liberal equivalent, then it would seem that a petty-bourgeois
split into two distinct kinds of absolutism will provide us with Labour and
radical Conservative equivalents, paralleling, say, the division in 'modern
art' between one sort of abstraction and another - Expressionist on the extreme
(painterly) left, Impressionist on the extreme (painterly) right, with a
materialistic/idealistic dichotomy the absolutist consequence. Such a split is reflected, I believe, in the
distinction between two-seater open-topped sports cars on the extreme left and,
in complete contrast to this, two-seater 'encapsulated' bubble cars on the
extreme right, the former low-lying (one is almost tempted to say 'flat') and
materialistic, the latter curvilinear and idealistic, a kind of
apparent/essential dichotomy between the two, as though the one were all
external and the other all internal, the sports car all body and the bubble car
all mind or, at any rate, seating compartment.
As cars, both of them pertain to a traditional genre, like painterly art
or parliament, but as extreme manifestations of a traditional (bourgeois) genre
they reflect absolute criteria, not least of all in terms of the parallel
one-level seating arrangements. Of
course, no less than painting stretches way back to a pre-Liberal era, cars
effectively stretch back to grand-bourgeois origins in private
horse-and-carriage transportation, horses being to the roofed-in carriage what
(sculptural) frames were to paintings, viz. a carry-over from aristocratic
precedent, the use of horses independently of carriages a comparatively
autocratic mode of transportation preceding the 'democratic' modes of carriage
and car, the latter deriving its name from the former and dispensing with
horses, just as modern art, including the modern Liberal variety, sees fit, in
its absolutist predilection, to dispense with frames. But if autocratic subnaturalism precedes
democratic naturalism, then theocratic supernaturalism succeeds it. Which brings us back to People's modes of
transportation, principally scooters and motorbikes - the former approximating
to a Fascist equivalent, the latter to a Communist one, a kind of
supernatural/antinatural, God/Devil dichotomy between the two categories, as in
regard to essence and appearance, inner and outer, idealism and materialism,
smooth and rough, wavicles and particles.
103. Scooters (stemming from
104. Could it be, I wonder, that, with its three
concentrically-biased wheels, the conventional three-wheeler is to superdemocracy
what the trike would appear to be in relation to supertheocratic criteria - the
Liberal Democratic equivalent preceding, on a lower ideological level, the
Social Transcendentalist equivalent ... of the trike or, at any rate, of
trike-like projects? Personally, I am
quite prepared to believe it, since there would seem to be a parallel of sorts
between three-wheeled cars and that marvel of concentric technology which bears
the altogether distinct and transcendent name ... 'trike'!
105. Nothing can escape the status of an
ideological equivalent, nor should anything.
For in the closed society to come, one must know how to distinguish
between the relevant and the alien and/or obsolete. Only through such knowledge will one be able
to get rid of everything irrelevant and/or obsolescent. Only through such knowledge will one be able
to standardize, over a period of time, Social Transcendentalist society along
the highest, most uniform lines.
106. Thus even on the subject of, say, milk, one
will know that class distinctions can be inferred to exist between the
different kinds of milk and their container presentation thereof, bottled milk
being Liberal and therefore bourgeois in construction, reflecting an atomic
balance between idealism and materialism in the glass realism (transparent but
hard) of the bottle; cartoned milk being Democratic Socialist and therefore
left-wing petty bourgeois in construction, the carton an opaque reflection of
Labour materialism; while milk in a plastic transparent bottle, or container,
would be radical Conservative and therefore right-wing petty bourgeois,
reflecting, in the supernatural artificiality of the plastic bottle, an
idealistic absolutism, albeit one implicated, like the materialist carton, in
the democratic tradition, for which read 'milk', whether pasteurised or
homogenised. Unlikely, then, that such
'bourgeois milk' would survive long into the closed societies of the future;
though we are once again obliged to posit, as in other contexts, two kinds and
levels of People's milk, both of which are somewhat artificial, or synthetic,
by comparison: a lower, or particle, kind stemming, in a manner of speaking,
from cartoned milk, and a higher, or wavicle, kind stemming from milk in
plastic bottles, each of which corresponds to Communist and Fascist
equivalents. Taking the lower kind
first, we are of course alluding to powdered milk, particularly that which
comes in opaque containers (tins, cans, or whatever), and if a Marxist/Transcendental
Socialist distinction is to be inferred, then it can only apply to that between
the coarser powdered milk in tins and a smoother powdered milk in jars, the
latter on a more evolved level and symptomatic, it seems to me, of a redeemed
materialism commensurate with theocratic criteria. As regards the higher kind of People's milk,
which is of course milk of the condensed variety (suggestive of a supernatural
intensification and purification of the natural, with a corresponding reduction
in materialism, at least with regard to the quantity of milk made available to
the customer in any given container), we may distinguish, I believe, between
Fascist and Centrist levels of such supernatural milk, the former coming in
tins, the latter in compact plastic bottle-like containers ... more unequivocally
supernatural in construction, sterilized as well as evaporated, an ideological
alternative to smooth skimmed milk of the Transcendental Socialist, or jarred,
variety, and doubtless more relevant to a Social Transcendentalist Centre than
to a Transcendental Socialist State. I
need hardly say what would or should be irrelevant to both!
107. Interesting how most cars on the road in
Britain tend to be of the Liberal four-seater variety, with two-seaters,
whether of the Labour Left or of the Conservative Right, very much the
exception to the rule. Does this
indicate, I wonder, an inherent bias for Liberalism in a majority of the
British people? Possibly not, but
certainly a majority of the middle class or car-driving fraternity would seem
to be partial to middle-of-the-road criteria.
How else to explain the preponderance of four-seaters?
108. One thing I didn't write about earlier, when
discussing cars, is the distinction that has comparatively recently arisen
between four-seaters with four doors and four-seaters with two, the latter
suggesting a more absolutist predilection which may well be commensurate with
Liberal Democratic criteria or, at any rate, with some kind of compromise
between the strictly Liberal and the strictly Democratic Socialist. Another thing which didn't occur to me at the
time is that, although bubble cars would appear to be the most idealistic or
interiorized of cars, and therefore the ones best suited to accord with a
radical right-wing equivalent, they are no more plentiful on roads in Britain
than conventional three-wheelers, a fact which obliges one to consider more
typical examples of absolutist cars that, while being less idealistic, are
nonetheless distinct from the materialistic open-topped cars of the extreme
left, and therefore serve, to all intents and purposes, as an idealistic
roofed-in radical Conservative alternative, like, for example, Porsches and
Ferraris. Which would suggest that
sports cars are not only a thing of the Left but can also, under certain
conditions, appertain to the Right, albeit, paradoxically, in terms of a
left-wing bias. But if we return to what
precedes or may be presumed to precede such enclosed two-seaters, we would find
a more moderate, traditional Conservative equivalence in the most capacious and
luxurious of enclosed four-seaters, like Rolls Royces and Bensons - large cars
forming an alternative, or opposition, on their own more relatively idealistic
terms to open-topped four-seaters or low-lying cars that, in relation to modern
open-topped sports cars, suggest a traditional Labour equivalent, still
materialistic by dint of the roofless body-oriented framework, but more
relative, and hence democratic, than their latter-day two-seater successors,
like the Triumph Spitfire. Yet even
these must be divisible, one fancies, into left- and right-wing equivalents
corresponding to radical and moderate criteria, with the latter having an
optional rather than an obligatory open top, while sporting hub-centred wheels
in contrast to spokes. However, one need
not doubt that there would exist as much 'political' friction between the
driver of an open-topped two-seater and the driver of a close-topped
two-seater, as between the rider of a motorbike and the rider of a scooter,
though never more so than when the enclosed two-seater was genuinely idealistic
(right wing) and the open-topped two-seater genuinely materialistic (left
wing).
109. An agnostic stands to an atheist as a Democratic
Socialist to a Communist: a relative, and hence moderate, version of a similar
God-denying phenomenon. Not as
antinatural as the latter, he will give God (whether in the guise of Christ or
the Father) the benefit of the doubt.
110. In the subnatural/natural world order, women
stand to men as moons to planets: lesser bodies that shine with a borrowed
light - the light, namely, of a man's spirituality, including his tastes and
opinions. When a man and a woman marry
they are, in effect, contracting into propagation; for there is no real point
in marrying unless one is intending to produce children. But when they come, children are equivalent
to suns in the atomic scheme of natural/subnatural behaviour, and, in accordance
with relative criteria, the parents revolve around, i.e. attend to the needs
of, their children ... like planets around the sun in a solar system. Such a cosmically-sanctioned procedure is
only relevant so long as subnatural/natural open-society criteria obtain, but
not afterwards! For a supernatural world
order would require free-electron procedures commensurate with a more evolved
or transcendental society, one which completely transcends atomic blueprints,
both cosmic and organic. The family
would have no place in such a spiritually-oriented society, propagation being
largely a supernatural phenomenon connected with sperm banks and artificial
insemination, children being collectively raised at the Centre's expense in
special child centres, independent of parental association and transcending the
relativity between kindergarten and home.
However, in returning to the present century, one finds that an
increasing number of people marry without having children in mind, a factor
testifying to a post-atomic antinatural bias commensurate with decadent
relativistic criteria. In short,
symptomatic of sexual materialism.
Perhaps, on the other hand, the growing propensity of many couples to
produce only one child is indicative of a sexual idealism not unconnected with
absolutist predilections in an incipiently absolute age? Could it be, I wonder, that two or more
children from a given couple has a relatively Liberal ring about it, which is
all very well from a bourgeois point-of-view, but effectively irrelevant from
both radical petty-bourgeois and People's angles?
111. A few suggestions for the future
transformation of certain existing and/or traditional institutions into
centres: postal centre (post office); conception centre (maternity hospital);
medical centre (general hospital); surgical centre (specialist hospital);
military centre (army barracks); police centre (police station); dental centre
(dental surgery); welfare centre (unemployment benefit office).
112. One's fate is other people's destinies; one's
destiny ... other people's fates.
Destiny is what we will upon ourselves; fate ... what other people will
upon us. Generally speaking, destiny is
benign, fate malign.
113. Shaw is quoted as having opined that the best
form of political arrangement would be a benevolent dictatorship. I have to agree with him, but I should like
to qualify 'benevolent' by associating it with a Fascist style of leadership,
in contrast to what I perceive as a malevolent dictatorship, or one of the
Extreme Left. Not that Hitler was
particularly benevolent, any more than he was particularly fascist (if by
Fascism we understand a more theocratic style of dictatorship originating in
114. To suppose that Social Transcendentalism
emerged from Transcendental Socialism, as though one had just switched the
words around, would be a gross error! No
more does Social Transcendentalism emerge from Transcendental Socialism than
... scooters or trikes from motorbikes or PVC from leather or condensed milk
from skimmed milk, etc. Nothing can
emerge from Transcendental Socialism because it is a closed ideology complete
in itself, appertaining to the furthest and most attenuated reach of the
democratic spectrum, rather than to the inception of a genuinely theocratic
spectrum. A Transcendental Socialist
cannot throw Marx or Lenin completely overboard and proceed to steer his
society in a God-building direction. He
is stuck with them and will remain stuck with them until such time as his
atheistic society is fated to be consigned to the rubbish heap of world history. One cannot transform dialectical materialism,
the world-view of the Antichrist, into post-dialectical idealism. The move towards a pure Centrism can only
come from a Social Transcendentalist precondition, and Social Transcendentalism
owes more to Fascism than ever it does to Communism. No less than Transcendental Socialism is a
kind of Supercommunism in relation to Communism-proper, so Social
Transcendentalism is a kind of Superfascism in relation to Fascism-proper. For they each transcend the extremist
traditions of Communism and Fascism on their own respective terms -
Transcendental Socialism a pseudo-civilized/quasi-barbarous antithesis to the
Christian/Liberal civilization of the aligned West, Social Transcendentalism
the inceptive ideology of a new and final civilization, destined for world-wide
applicability. And, to be sure, there is
a parallel of sorts between Eastern Orthodoxy and Roman Catholicism, both of
which emerged, on different terms, from the womb of Graeco-Roman civilization,
though each of which appertained to a spectrum of evolution separate from that
which preceded them. But this
evolutionary progression from Graeco-Roman civilization to Eastern
Orthodox/Roman Catholic civilization, and from Anglo-American civilization to
Transcendental Socialist/Social Transcendentalist civilization is only a kind
of macrocosmic parallel to a progression, within man, from the old brain to the
subconscious, and from the new brain to the superconscious, which is equivalent
to saying, on more abstract terms, from proton particles to wavicles, and from
electron particles to wavicles, with Eastern Orthodoxy and its latter-day
antithetical equivalent, Transcendental Socialism, taking transitional
positions in-between each progression, with a bias for the particle, or
materialistic, side. Yet civilizations
do not, any more than changes within the psyche, spring-up independently of
environmental factors, but are to varying extents indebted to or conditioned by
them, both in their natural and artificial manifestations. For it can be contended - and not without
ample justification in light of my own work - that the further man evolves,
whether in terms of the macrocosmic civilization or of the microcosmic psyche,
the freer he becomes from materialistic conditioning factors and the more, by a
correlative degree, do his psycho-civilized aspirations acquire a
transcendentally idealistic character that owes little or nothing to the
natural environment but which serves, on the contrary, to modify that environment
and, in addition, create a completely new environment which mirrors, on the
material plane, such aspirations. At
this most extreme stage of his evolution, he effectively becomes a spirit in
the material world, modifying and recreating it as though from a purely
transcendent vantage-point. No longer
man but Superman, he must fashion the world in a supernatural, or synthetic,
image of himself, and thereby redeem it, transforming it into an intimation, on
the material plane, of the heavenly Beyond.
115. In the realm of art, the progression from the
old brain to the subconscious and from the new brain to the superconscious ...
is paralleled by a progression from sculpture to painting on the one hand, and
from sculptural light art to holograms on the other hand. Again, parallel to this, one could speak of a
progression from dreams to visions and from ratiocination to contemplation in
respect of the brain/mind dichotomy itself, which would further confirm an
overall proton/electron division with alternations, as it were, between their
respective particle and wavicle sides.
Dreams pertain to the old brain no less than visions to the
subconscious, being a subconscious projection into consciousness of
dream-related material. In both
contexts, a kind of madness compared with the sanity of new-brain
ratiocination, which only became a conscious Western ideal in the eighteenth
century, from which we must evolve, in due place and time, towards the
supersanity, as it were, of hallucinogenic enlightenment, if the new brain is
to be transcended by and through the superconscious in the name of
electron-wavicle idealism. So,
considered historically, one could contend that madness leads to supermadness,
or an unconscious desire to exorcise dreams through natural visions, while
sanity leads to supersanity, or a consciously-expressed desire to escape from
'wilful' ratiocination into the passive contemplation of artificially-induced
visions. All of which would parallel, in
approximate evolutionary stages, a progression from the Kingdom to the Church,
as from proton particles to wavicles, followed by a similar progression from
the State to the Centre, or from electron particles to wavicles, in due course
of evolutionary time. Thus if dreams are
especially relevant to the autocratic Kingdom, or an age of old-brain
materialism, then visions would be especially relevant to the Catholic Church,
or an age of subconscious idealism.
Likewise, if ratiocination is especially relevant to the Republican
State, or an age of new-brain materialism, then the contemplation of
artificially-induced visionary experience should be especially relevant to the
Social Transcendentalist Centre, or the coming age of superconscious
idealism. But what of
realism? Realism is that atomic
(church/state) dualism, particularly relevant to a Christian/Liberal society,
that fights shy of extremes, whether of the materialistic or the idealistic
varieties, past or future. Realism
corresponds to the ego/brain compromise of humanistic man. Given neither to one part of the brain or
another nor to one part of the mind or another, realism wants the best of all
worlds, providing that, dovetailed into ego and brain, they conform to a
uniquely middle-of-the-road psycho-physical position. The ego is no less afraid of trips than of
visions. The brain is no less opposed to
excessive dreaming than to excessive ratiocination. The ego-mind will have its visions in
painting and its trips on television.
The brain-mind will sleep in moderation and think only when obliged to, though
not, as a rule, very profoundly!
116. Since brain, whether old, middle, or new, is
of a particle bias in relation to mind, whether subconscious, conscious, or
superconscious, it is, ipso facto, objective, in contrast to the subjectivity
of the mind's wavicle bias. Thus, in
alluding to dreaming or thinking, we are dealing with an objective experience,
whereas visions and trips appertain to the subjective. But there are two kinds of objectivity no
less than two kinds of subjectivity, and these may be defined as the external
mode and the internal mode, depending on whether we are referring to the
proton-biased old brain and/or subconscious or, on the contrary, to the
electron-biased new brain and/or superconscious. Protons confer an external status, electrons
an internal one. The evolutionary
Kingdom/Church progression from old-brain dreaming to subconscious visions is
therefore equivalent to a progression from the external objective to the
external subjective, while the later State/Centre progression from new-brain
ratiocination to superconscious contemplation is equivalent to a progression
from the internal objective to the internal subjective, the former
materialistic and the latter idealistic.
Appearance precedes essence, but is duly eclipsed by it.
117. Objectivity, whether of the external or
internal varieties, appertains to the Left, subjectivity to the Right - a
straight dichotomy between brain and mind, materialism and idealism. When there is no such dichotomy or, rather,
when brain and mind are conceived on moderate terms, as mid-brain and ego-mind,
we have neither Left nor Right but Centre (not to be confused with Social
Transcendentalism, which is radically Cent(e)rist rather than moderately
Centrist), and this applies as much to the Protestant Church as to the Liberal
Parliament - a uniquely atomic compromise germane to a strictly Christian
civilization which, of necessity, fights shy of particle and wavicle
extremes. It was precisely the Centrist nature
of Protestantism and Liberalism that led from the right-wing, or Catholic,
Church to the left-wing, or Republican, State.
Yet the Protestant/Liberal compromise precludes, by its very centrist
nature, allegiance to either a genuine church or state, since it signifies a
dovetailed combination of the two which, as in the context of the
ego-mind/mid-brain in relation to the subconscious and the new brain,
constitutes a uniquely atomic centrality.
Neither properly subjective nor properly objective, the Protestant/Liberal
society adheres to its own worldly compromise in pseudo-subjective religion and
pseudo-objective politics, the former egocentric and the latter brain-centred.
118. Against feminism, which posits an equality of
the sexes irrespective of professional, moral, or spiritual considerations, I
posit an equality of the sexes based on the extent to which women are being
masculinized, i.e. adopting civic, commercial, or professional
responsibilities, and generally dressing and looking (with short hair, absence
of make-up, etc.) more like men, so that it becomes illogical to regard them as
women and to discriminate against them in consequence. This I call 'masculinism', which implies an
equality owing its justification to the idealism of a woman taking upon herself
a lifestyle and occupational responsibility similar to that of a man. Pertaining to an absolutist evaluation of men
and women, such equality indicates a People's level of sexual categorization
that suggests, on account of its implicit idealism, a Centrist ideological equivalent
commensurate with closed-society supertheocratic criteria. Not simply men and women but, in effect,
Supermen and quasi-Supermen. The notion,
on the other hand, that men and women are equal irrespective of how they dress,
think, act, or live, derives its case from purely materialistic factors
relating to human bodies and must therefore be accorded a Communist status, as
befitting a materialistic absolutism.
Thus 'masculinism' and 'feminism' confront each other across an
idealistic/materialistic divide, the former high and the latter low - God and
Devil at approximately Messianic and Antichristic stages respectively.
119. It makes a lot of difference whether one
listens to music through speakers or headphones. In fact, all the difference between a
democratic and a theocratic equivalent.
For speakers are to recorded music what cars are to road transportation
- a bourgeois and/or petty-bourgeois mode of conveying recorded sound which
should be clearly distinguished from People's modes, in the use of headphones
of one kind or another. Doubtless
speakers fall into different 'democratic' categories, such as Liberal
Democratic, Labour, and Conservative, and I fancy that the larger types of
cabinet, having two or more speakers, can be accorded a Liberal status by dint
of their inherent relativity, whereas Labour and Conservative cabinets would
have to approximate to an absolutist status, either literally in terms of just
one speaker to each cabinet or with, to all appearances, a flat one-piece
cabinet front. Certainly, Labour and
Conservative cabinets ought to be smaller than the Liberal Democratic variety,
albeit of quite different shape - the Labour cabinet squat and hence
materialistic, the Conservative cabinet slender and hence idealistic, the
former more suited to the floor, the latter probably used to best advantage
when appended to the wall, each of them flanking what one can only suppose to
be a Liberal Democratic norm of cabinets raised on legs. However that may be, cabinets of whatever
type approximate, in their square or oblong construction, to a democratic
appearance-oriented norm that, while typical of an open society, would become
untypical (to the point of exclusion) of a People's society, particularly of
Social Transcendentalist provenance where, needless to say, only headphones
would truly apply. Of course headphones,
no less than radical speakers, are divisible into two distinct categories, viz.
a Fascist and/or Centrist category on the idealistic side, and a Communist
and/or Transcendental Socialist category on the materialistic side, depending
whether they are of the micro or the conventional type; whether, in short, they
chiefly pertain to cassette-recorders or to record-players. In the former instance they will be small,
light, concentrically orientated in the foam-covered phones, and of a largely
plastic or synthetic construction, the overall style designed to convey a
wavicle bias appropriate to superidealism.
In the latter instance, the headphones will be comparatively large,
heavy, ring-like in the ear padding around the phones, and also of a largely
synthetic construction, though there may be more metal and/or leather in the
overall composition of these particle-biased kinds of headphones, particularly
on the more unequivocally Communist level, i.e. the earlier level which
precedes, as it were, a Transcendental Socialist streamlining and, in
consequence, slight contraction of materialism.
Certainly an analogy with the squat, round kinds of rolls comes to mind
with these 'Antichristic' headphones, no less than the 'Messianic' type evoke
an analogue favouring the elongated, slender kinds of rolls already discussed.
120. Such analogues apply equally well to electric
shavers: the squat, compact ones suggestive of a Communist equivalent, the
slender and longer ones suggesting a Fascist equivalent, both of which kinds,
irrespective of individual variations on the cutting/trimming levels, are
beyond naturalistic modes of shaving and therefore, in contrast to safety
razors, would seem to be People's modes of shaving that indicate an artificial
or supernatural integrity. As in other
contexts, ordinary hand razors can doubtless be categorized along lines
approximating to Liberal Democratic, Labour, and Conservative distinctions, and
I fancy that while the double-edged variety will be Liberal Democratic, the
single-blade varieties approximate, by contrast, to Labour and Conservative
equivalents - with metallic razors appertaining to the former and disposable
plastic razors to the latter, in a sort of moderately antinatural and
supernatural status commensurate, in each case, with radical petty-bourgeois
absolutes. Probably most 'democratic'
shavers (here I use the term in a personal sense) employ one or other of the
synthetically-produced kinds of canned shaving cream, but there are doubtless
some who, whether from class prejudice or ingrained habit, mix their own
shaving potion in a naturalistic fashion, suggestive of a Liberal or even of a
traditional Conservative bias. Either
way, a relativity between cream and blade is established which indicates an
atomic compromise germane to democratic criteria, particularly within a
Protestant/Liberal framework. Not so
with the absolutist 'theocratic' shaves of the electric shavers; though I fancy
that the Centrist type of person would be more disposed to the application of
aftershave lotion than his Communist counterpart, thereby establishing a sort
of Social Transcendentalist equivalence in which the particle aspect of
shaving, viz. that which pertains to the electric shaver, is subordinated to
its wavicle aspect, viz. that which involves aftershave lotion, and a new
civilized ideal - the converse of the 'democratic', with its shaving-cream
introduction - duly ensues. I ought also
to add that the truly 'theocratic' type of shaver will run on batteries rather
than off the mains, batteries being less anti-supernatural than supernatural,
and hence comparatively benign, allowing for greater transcendental freedom
than can be achieved with leads. In
short, there is something evil about electricity, but good about batteries.
121. Worship is a religion for fools;
self-realization a religion of the wise.
122. All higher art indirectly appeals, in varying
degrees, to the element of self-realization in man through
self-transcendence. When we listen to
music or read a book or contemplate a painting, the body is stilled,
transcended, and we live in and for the mind.
Now while this indirect method of self-realization is inferior (because
dependent on external phenomena) to the direct and internal method, it is
nonetheless preferable to activities which appeal to the body, the lower self
in both its physical and psychic manifestations, and therefore enslave us to
self-indulgence. A civilization that
finds its ideal in a balance between self-indulgence and self-transcendence
will not take such moralizing too seriously.
But a civilization that upholds the true ideal of self-realization will
find even self-transcendence unacceptable, insofar as it is the converse side
of an atomic, egocentric coin rooted in self-indulgence and therefore no more
than 'the best of a bad job', so to speak.
No, a truly ideal civilization will prefer to cultivate the self
directly, through innermost contemplation and meditation, and accordingly
dispense with all art not conducive to the furtherance of this transcendent
ideal of the utmost spiritual purism.
Such 'art' as it upholds will appeal rather more to self-realization
than to self-transcendence, being akin to the state of inner
contemplation. Of course, this also in
some degree applies to certain kinds of 'modern art', meaning extreme
right-wing petty-bourgeois abstraction; works, for example, by Mark Rothko and
Ben Nicholson which, though on canvas or something analogous and therefore
pertaining to a democratic tradition in art, intimate of theocratic
possibility, inducing, by their highly simplistic abstraction, a quasi-state of
self-realization, forcing the 'viewer' back upon himself and his own deeper
resources. All such 'art', though
particularly that which (like holography) is inherently theocratic, attempts to
transcend art by approximating as closely as possible to pure spirit, a fact of
necessity that must make it appear boring and sham from the traditional
viewpoint of 'democratic' art, which, on the contrary, appeals to
self-transcendence through one or another degree and one or another kind of
representational egocentricity, and is consequently but the complementary opposite
of self-indulgence. Such 'democratic'
art will often appear brilliant and reflect a most sophisticated technique, the
combination of which can hardly fail to induce self-transcendence. But the 'art' that stems from the higher
types of abstraction, and which should have special relevance to the
supertheocratic societies of the Centrist future, has no such intention, but is
solely designed to facilitate self-realization by directly appealing to the
meditation state, by paralleling it, in other words, as far as possible. Art ends where self-realization begins. Self-realization is facilitated by superart.
123. When we contrast People's levels of culture
or religion with bourgeois levels, we are encouraged to distinguish between the
direct and the indirect approach to self-realization, or even to contend that
self-transcendence isn't so much a negative form of self-realization ... as a
negative complement to self-indulgence, and consequently something that falls
woefully short of even an indirect appeal to self-realization. In short, a world closed-in upon itself,
alternating between brain and ego, body and mind, and therefore having little
or nothing to do with the superconscious.
But when, by contrast, we confine ourselves to People's levels, we find
that self-realization can take indirect or direct forms, depending on whether
tripping or meditating is the order of the day.
To be sure, there is a lot of difference between the contemplation of
artificially-induced visionary experience and the direct cultivation of pure
spirit through transcendental meditation.
In the first case we are dealing with internal appearances; in the
second case with internal essences.
However, appearance must precede essence in the unfolding of People's
civilization, and consequently the indirect form of self-realization should
precede the direct form, as in a kind of Catholic/Puritan distinction that will
be repeated on more intensive terms at the artificially-engineered levels of
the brain and new-brain collectivizations in the ensuing post-Human
Millennium. Thus tripper into meditator
followed, in the post-Human Millennium, by hypertripper into hypermeditator,
the latter of which will directly precede transcendence and the consequent
attainment of pure spirit to space where, as electron-electron attractions, it
will converge and expand towards the Omega Point, the definitive 'globe' of
pure spirit, which is synonymous with ultimate divinity, i.e. the Holy Spirit.
124. Sense in which racing cars approximate to a
literal Communist equivalent analogous, in their militant absolutism, to
Socialist Realism in canvas art. By
which I mean that racing cars are a mode of car no less than Socialist Realism
is a mode of art, and are therefore aligned, on a tangential basis, with a democratic
tradition. If motorbikes of one kind or
another are Marxist or Transcendental Socialist equivalents in the 'Western',
or idealistic, sense to which such designations usually apply in my work, then
the racing car would appear to be more literally or realistically Communist on
account of its absolutist materialism of an open-topped, one-seater
construction - a militantly democratic equivalent paralleling the proletarian
absolutism of Socialist Realism. Paradoxically,
however, it is in the West rather than the East that racing-car driving finds
its chief practitioners.
125. Another parallel to racing cars would be
recorded music, particularly heavy rock and/or metal, played on stereo with the
use of speakers rather than headphones, so that the transmission and reception
of sound assumes an apparent as opposed to an essential status (falling short
of the headphone absolutism that, in its interiorization of sound, indicates a
theocratic dimension), suggestive therefore of an extreme, or peripheral, democratic
equivalent that could, once again, be described as realistically Communist or,
better still, literally Marxist.
Certainly there is something radically materialistic about playing heavy
rock as loudly as possible via speakers, and I fancy that the same applies to
racing-car driving which, in its intensive noise on the ring-like circuits of
the track, suggests a materialistic evil stemming from a left-wing democratic
tradition rather than intimating of a theocratic possibility, and which is
accordingly beneath redemption, an end-in-itself, as hostile to idealism as to
realism and therefore nowhere near being a Transcendental Socialist equivalent
... wherein even the Marxist ingredient is in some degree transmuted, i.e.
endowed, no matter how paradoxically, with an idealistic dimension, and
motorbikes (not to mention leather jackets) are the ideological consequence.
126. It has been said of Irish thought, and by no
less a scholar than Richard Kearney in The Irish Mind, that it is against
logocentrism, or the largely Western concept of the interdependence of
antitheses which makes for an atomic dualism of, say, good and evil, truth and
illusion, or pleasure and pain. Rather,
the Irish seem to prefer - and the modern Irish not least of all - a decentralizing
bias that implies a refutation of dualism and an acknowledgement, no matter how
indirectly, of some more absolutist frame-of-reference wherein evil is
independent of good and good independent of evil. Yet this shouldn't be interpreted as implying
that Irish thought and, as a corollary of this, Irish conduct are against
centralism; for the early Irish, in particular the Boyne people, were highly
centralized in their religious affiliation with the unity behind all dualism,
the central-star roots of cosmic evolution in the Galaxy. Rather, it implies a revolt against atomic
centrality, so dear to the
Protestant/Liberal British, and a desire, no matter how obliquely
expressed, for a higher, more absolutist centrality which, in traditional
terminology, could be described as of the Holy Ghost rather than of Christ,
i.e. a free-electron centrality of the Good which necessarily transcends the
good/evil dichotomy of the worldly atomists by dint of the fact that this
manifestation of the Good, like its pagan antithesis the Evil, is inherently
absolutist and thus beyond all logocentric dualism, a new and altogether
superior kind of Good commensurate, so I believe, with the definitive, or
omega, centrality of the Social Transcendentalist Centre, wherein a People's
theocracy is the ideological concomitance achieved under a maximum centralized
leadership, and the People are accordingly spiritually sovereign. 'Things fall apart; the centre cannot hold'
wrote Yeats in The Second Coming, and one might be forgiven for detecting
a 'falling apart' from the 'centre' in the gradual emergence and development of
the Irish Republic, which first of all 'fell' from the U.K. 'centre' of Great
Britain and Ireland, and which continues to 'fall', on its own terms, from what
remains of the logocentric, atomic legacy of British imperialism in
Ireland. Yet only, however, up to a
certain point, by dint of the restraining influence of the Roman Catholic
Church, whose existence precludes a radical and irredeemable 'fall' into the
Marxist materialism of a socialist republic.
Instead, one finds an extreme dualism between church and state that, in
some degree, parallels the Catholic/Republican dualism of the French while
being distinct from it to the extent that the Church has more influence and
power in Ireland than in Voltairean France - a reflection, in part, of the
majority Irish people's inherent religious bias. Consequently republicanism is unlikely to be
regarded, by such a people, as an ideal in itself, but, rather, as a necessary
evil, a political framework inherited from the struggle against British
imperialism which, willy-nilly, the Irish are stuck with, in the interests of
their political freedom. Of course, such
freedom is very important. For if the
majority Irish are not to remain enslaved to Catholicism for ever, they must
utilize their political freedom and endorse, in due democratic time, the
teachings and intentions of Social Transcendentalism, in order that the Centre
may be born from the womb of the Liberal Republic and impart to them the
religious sovereignty which, with its emphasis on centre-guided
self-realization, should be so much more important to such a people than
political sovereignty, being the next logical evolutionary step beyond
it. Having acquired democratic
sovereignty through the Republic, the true Irish should use such sovereignty as
a springboard to the ultimate sovereignty of the spirit. Thus the Republic will be truly vindicated,
as electron particles make way for electron wavicles in due process of evolutionary
change. For it is inconceivable that a
'republican' people should be viewed as peasants, and it is therefore most
unlikely that they would wish, as nominal proletarians, to remain under the
dominion of the Catholic Church when the opportunity to embrace the Social
Transcendentalist Centre becomes available to them, bringing with it the omega
religion of a transcendent freedom.
127. Interesting how, in the alpha of evolution,
things proceed in threes and in three layers, so to speak, as dualism emerges
from the unitary roots of cosmic evolution in the central star of the
Galaxy. Thus central star/peripheral
stars/planets, the latter two originating in the former to the extent they were
once a part of it that exploded out, or 'fell', in Biblical parlance, becoming,
in due process, smaller stars which, in turn, became suns and planets ... as
the smallest ones cooled or hardened and thus gave rise to a sort of magnetic
tension of cosmic equilibrium vis-à-vis both suns and central star combined. Thus the cosmic roots of the atom in a very
lopsided, absolutist atomic structure favouring protons.... Which continues
through subnatural and natural creation in terms of the planet as a
microcosmic, though slightly expanded, version of the Galaxy, with threefold
distinctions between fiery centre of the earth, mineral crust, and organic
soil; followed by similar threefold distinctions between sap, bark, and leaves
within the overall atomic framework of trees; followed by yet other threefold
distinctions between blood, bone, and flesh within the overall framework of
apes, who are no less a kind of animal than trees are a kind of plant, and from
whom man is believed to have evolved, as a further extension of the
blood-bone-flesh triplicity within the overall framework of the human body,
still tied to the animal world in all essential matters and therefore a
reflection, on higher terms, of the basic subatomic pattern, which finds its
social equivalence in the division of men into royals, nobles, and populace, corresponding
to blood, bone, and flesh, with the priestly caste corresponding to marrow in
the bone - the Lords spiritual as opposed to temporal - and the soldiery to
muscle in the flesh, a rather more militant or powerful manifestation of the
populace, or peasantry. Naturally, such
a feudal ordering of society also corresponds to the divisions between fiery
centre of the earth, mineral crust, and organic soil, society corresponding to
the overall integrity of these phenomena in the planet itself, not to mention
to the divisions between sap, bark, and leaves in the overall integrity of trees - royals,
nobility, and populace. However, it
should be remarked that the individual also reflects such a feudal, or
subatomic, society in the totality of his body, though his body would not be of
much use to him were it not governed by the brain, specifically the old brain -
any more than the planet would be of much use to itself were it not governed,
in large measure, by the sun and thus constrained to revolve around this
peripheral star within the overall framework of the Solar System. Would it be stretching the analogy too far to
contend that what the sun is to the earth, the brain is to the body, viz. a
monarchic equivalent that presides over the inherent blood-bone-flesh
triplicity of the body? No, I do not
believe so!
128. Now if, in deriving the monarchic principle
from the sun, we are led to derive the papal principle from the central star of
the Galaxy, then we would have a 'divine' equivalent for the subconscious,
which may be said to exist in as superior, albeit unseen, a relation to the old
brain as the central star of the Galaxy to the sun and, indeed, to the totality
of stars within the Galaxy, a Godfather equivalence in relation to 'fallen
angels', or devils. Certainly it would seem that the papacy corresponds to or
symbolizes the Father, the Catholic Church being very Father orientated and
thus, as mentioned earlier in this book, highly disposed to the subconscious,
with its visionary essence. Hence an autocratic
society, intelligible as a Kingdom, reflects the overall construction of the
human body (with blood, bone, and flesh governed by the old brain) no less than
the overall construction of the Galaxy, and may be said to derive, in large
measure, from each, though particularly, I would argue, from the former, which
is closer, after all, to man than (is) the Cosmos. Therefore the relation of Kingdom to Church,
or of old brain to subconscious, parallels the relation of Satan to the Creator
on the microcosmic level, or the sun to the central star of the Galaxy on the
macrocosmic level, and we may consequently infer that the monarchy corresponds
to the former, i.e. the Devil, and the papacy to the latter, i.e. God, as
materialism and idealism confront each other across an autocratic divide of
proton particles and wavicles, old brain and subconscious, temporal and
eternal, with subatomic society, akin to the planet, constrained to the dual
sovereignty of monarch and pope, whilst acknowledging the overall moral
superiority of the latter. Now we need
not doubt that the distinction between kings and popes reflects, on a wider
level, the galactic distinction between peripheral stars and central star, so
that the Catholic civilization of the Middle Ages may be taken to reflect the
Galaxy, or a galaxy, with many kings and one pope, the kings each having a
particular society, or planetary equivalent, to rule over (just as individual
stars have their own solar systems), but constrained, for the duration of
subatomic criteria, to an acknowledgement of the central authority, situated in
the Vatican. Now this fact would
explain, in no small degree, the paradox between political strife and spiritual
unity, no less apparent in early Irish civilization where, in accordance with
the more unequivocally-absolutist nature of pagan society, a relatively
undifferentiated distinction existed between the King of Tara and the kings of
the provinces and/or tribal formations, the former corresponding to the
spiritual authority of the One behind all dualism, the latter to individual
societies. Now the King of
129. Only when the papacy feels especially
threatened, as by the rise of Protestant heresy, will it feel obliged to
abandon its idealism to the extent of ensuring and bolstering, through active
counsel, the loyalty of Catholic monarchs.
For Protestantism is against the papacy and, by implication, the Father,
a truly humanistic rebellion against papal authority that can only undermine
the foundations of the Church to the inevitable detriment of the papacy and
overall integrity of the subatomic world order.
Protestantism is naturalism, the atomic balance, in Christ, between the
Father and the Holy Ghost, the focus having shifted from the alpha extremism of
an old-brain/subconscious dichotomy to the humanistic middle-ground, as it
were, of brain/ego dualism, with a corresponding progression from monarch and
pope to prime minister and archbishop.
No longer a hierarchy focused on and derived from the 'otherworldly'
galactic cosmos, the Protestant revolt leads, in its civilized flowering, to a
humanist commonalty based in this world, with realism rather than idealism or
materialism the golden mean, a realism appertaining to politics no less than to
religion and therefore focusing sovereign attention upon the individual, who is
deemed responsible, in large measure, for his own destiny. As democrats and deists, Protestants have
little sympathy for autocrats and theists, and one could logically infer that,
to all intents and purposes, they are atheistic with regard to the Father,
since formally scorning his representative on earth in the interests of a more
unequivocally Christian humanist stance.
130. Of course, from Christian humanism to
Antichristian humanism is just a matter of time, and although Protestantism has
no real ambition to transform itself into Communism, it nevertheless paves the
way, if indirectly and in spite of itself, so to speak, for that more absolutist
and collective humanism which deifies the proletariat and, consequently, is
atheist even with regard to Christ, whom it castigates as a bourgeois
idol. In short, worldly realism paved
the way for anti-worldly materialism, which owes more than a little to the Jews
and, in particular, to Karl Marx. Thus,
in its rebellion against otherworldly idealism, Protestant civilization
eventually became the cradle of a revolt against worldly realism that takes the
full-blown form of the modern Socialist State.
The brain/ego dualism finds itself confronted by a new-brain absolutism
of antinatural materialism. Prime
minister and archbishop have been eclipsed by president.
131. Fortunately I am neither a Protestant nor a
Communist but a self-styled Social Transcendentalist, so I do not feel
personally threatened or imprisoned by proletarian materialism. Neither am I a Neo-Platonist, with an
alpha-stemming closed-world view of salvation ... as entailing a return to the
Father, the primordial One from which man, in conjunction with the rest of
Creation, 'fell'. I do not confound
alpha with omega or think solely in terms of the former, and I have to confess
to a poor view of those who, in this day and age, suppose that the Holy Trinity
should be regarded as an alpha entity, with the Son and Holy Ghost as merely
separate manifestations of the Father. I
can perfectly well understand such absolutist reasoning in the context of the
Middle Ages, which were autocratic in character and therefore partial, in their
comparative primitivity, to an alpha-stemming evaluation. But in an incipiently omega age, an age the
other side of democratic relativity, such a view of the Trinity, not to mention
salvation, can only be obsolete; though societies upholding Catholicism
doubtless contain individuals who would contest that, if only from their own
aristocratic point-of-view. Having lived
most of my life in a Protestant society, with its brain/ego dualism, I have
never felt constrained to limit myself to old-brain/subconscious thinking. Nor have I allowed myself to identify too
closely with its humanistic successor, since atomic criteria are largely alien
and distasteful to me, and I have avoided, as far as possible, their worldly
seductions. Instead, as a Catholic-born
Irishman exiled in England, I have preferred to concentrate on
new-brain/superconscious dualism and to develop, from a superconscious
vantage-point, a uniquely transcendent concept of salvation which posits a
steady progression towards free-electron spirituality in an omega culmination
of evolution that, in its electron-electron attractions, is radically, indeed
diametrically, antithetical to the proton-proton reactions of the alpha
inception of evolution in the Father.
Natural creation, including man, from a subnatural base is one thing,
but supernatural creation, including Superman, from an artificial base ...
quite another! It is both man's
privilege and destiny to break entirely free of the natural and to aspire, ever
more intensively, towards the supernatural. An omega-oriented closed society would have
nothing to do with the Father, nor, for that matter, with His only begotten
Son. Instead of worshipping these alpha
and egocentric levels of God, the People, as superfolk, would realize their own
spiritual perfection in the cultivation of pure spirit and thus, in effect,
become the Holy Ghost, if on a comparatively humble level initially. No longer politically sovereign in the new
brain, they would be religiously sovereign in the superconscious, a progression
from electron particles to wavicles, as from the Republic to the Centre. Now the superconscious, with its capacity for
artificially-induced visionary experience, is radically antithetical to the
subconscious, which knows only the subnaturally-induced visionary experience of
dreams. Dreams and trips - two
diametrically antithetical levels of visionary experience - correspond, on
their own terms, to the Father and to the Holy Ghost respectively, and it would
be as impossible to confound the one with the other ... as to confound
old-brain instinctual motivations with new-brain intellectual ratiocinations,
corresponding to Satan and Antichrist.
If we obtain an inkling of the Father through dreams, we draw nearer to
the Holy Ghost through trips. And, in
between, we find the natural consciousness of egocentric vision, which
corresponds to Christ. Thus
subconscious, conscious, and superconscious parallel the Holy Trinity in an
evolutionary way, just as old brain, brain, and new brain parallel Hell, World,
and Anti-world or, conceived politically, Henry VIII, Cromwell, and Lenin,
corresponding to the Anti-Father, the Anti-Virgin, and the Anti-Christ, which
find their political concomitants in the autocratic Kingdom, the parliamentary
State, and the democratic Republic, while the Holy Trinity, by contrast, has
its religious concomitants in the institutions of Temple, Church, and Centre
... in that order, with the Catholic Church being especially partial to the
Blessed Virgin - no less a sort of intermediate divinity between the Father and
the Son ... than the Second Coming is a sort of intermediate divinity in
between the Son and the Holy Ghost, as germane to Social Transcendentalism.
132. If Eire was a genuine republic instead of a
nominal one, it would have an executive presidency, like France and the United
States. Instead of which it has a
titular presidency, as though to confirm the fact that the Republic is
recognized in appearance though not in substance. To all practical purposes executive authority
rests in the hands of the prime minister and, through him, the government, so
that an approximation to the liberal mode of parliamentary democracy, as
practised in Britain, is the political consequence, suggesting a brain rather
than a new-brain correspondence. Were
the republican ideal (of new-brain exclusivity) more widely and deeply
recognized in Eire, there would be little prospect of its becoming a Social
Transcendentalist Centre in due course.
But because of the especial importance attached to religion by the
indigenous Catholic majority, Eire remains a republic in name and appearance
only, in the interests, as remarked elsewhere, of political freedom. Its true bias is thus religious rather than
political, the freedom struggles against the British having their origin in the
negative motivation of freeing the Catholic majority from Protestant oppression
and discrimination rather than in the genuinely positive motivation of forging
a socialist republic, which, by contrast, has always been something of a 'red herring'
or, at any rate, largely tangential to the main raison d'être of
Irish independence. But a republic now
exists and, willy-nilly, the People are politically sovereign, free to elect
their own representatives, no longer subject to British or Protestant monarchic
dominion. That is surely a good thing,
but it isn't enough, in an incipiently omega age, to have- political freedom
merely in order to be able to continue in traditional religious tracks, free
from Protestant discrimination and retributive persecution. Doubtless Catholicism suits some people, but
there are others - a growing number among the true Irish - who would welcome a
new religious framework, appropriate to an omega age, in which an aspiration towards
the Holy Ghost, conceived as the transcendent culmination of evolution,
supersedes worship of the Father and/or Virgin Mary, and the People are
accordingly religiously sovereign in their selves, no longer subject to the
papal dominion of the Roman Catholic Church.
Yes, here is stage two of the Irish freedom struggle! For having thrown off the British monarchy
and embraced the Republic, all that now remains for the People to do is to
throw off the Catholic papacy, through the Republic, and embrace the Centre ...
in order that they may be set free from all dominion, their own traditional
religious variety no less than the British political variety, subconscious as
well as old brain, and thus come to realize their spiritual perfection in the
fullness of an electron-wavicle equivalent, commensurate with the omega
religion of Social Transcendentalism. If
republicanism in Eire is not an end-in-itself ... by dint of the inherent
religious bias of the Irish, it can at least be seen as a means to an end, and
thus be fully vindicated for providing the political freedom in which the
majority population can come, in due course, to vote for Social
Transcendentalism in the full knowledge that it is the ideology of 'Kingdom
Come' which, under the aegis of the Second Coming, can alone save them from proton-wavicle
dominion for the higher freedom of electron-wavicle self-realization in the
transcendent centres which Social Transcendentalism would be determined to
erect. If the Republic has achieved
anything, the People will not remain tied to the medieval skirts of the clergy
but, on the contrary, be able to make-up their own minds as to the best course
to follow, and vote accordingly! Only
then will they be truly free. For once
having transferred political sovereignty to the divinely-inspired Leader in return
for religious sovereignty, the People need be in no doubt that he will have the
power to free them from the autocratic clutches of the proton-biased Church and
thus encourage them, as electron equivalents, to develop their own religious
sovereignty in the subsequent People's theocracy ... of the full-blown Social
Transcendentalist Centre. Yes, Social
Transcendentalism values and champions the Republic to the extent that it
provides the necessary political framework in which the ideology of 'Kingdom Come'
will further its - and, by implication, the Irish people's - supertheocratic
interests at the expense of everything outmoded and anti-People. Social Transcendentalism will be safe from
the Roman Catholic Church in the democratic framework of the Republican State,
and it will use the democratic weapons of the Republic to fight for the true
Irish people's deepest and most long-lasting interests in the pure spirit of a
transcendent freedom, as germane to true religion.
133. Between the Father and the Holy Ghost there
is no contiguity, no more than there is any contiguity between the subconscious
and the superconscious, or between pope and leader or, for that matter, old
brain and new brain, as between monarch and president. Absolutes do not blend. Only with the in-between realm of Christ or
ego or archbishop or brain or prime minister ... does a kind of contiguity with
the absolutes exist, to the extent that the relativity of the atomic
compromises reflects a diluted version of the antithetical absolutes while the
compromises remain integrated entities in themselves. Likewise, a contiguity of sorts exists
between God and Satan on the alpha level of the central star of the Galaxy and
the sun, as between subconscious and old brain, or pope and monarch. No less than the central star of the Galaxy
precedes the peripheral star that is the sun, so the subconscious precedes the
old brain and, in the undifferentiated guise of God-Kings, the papacy precedes
the monarchy in the evolutionary progression of alpha-stemming life. In regard to the latter context, it could
credibly be contended that the Kings of Tara in ancient pagan Ireland were
proto-popes, intended to embody and reflect the divine unity, in the central
star of the Galaxy, behind the dualistic appearances of suns and planets,
secular kings and populace. However, as
alpha-stemming evolution progressed, so the original undifferentiated
absolutism gave way to the dualistic absolutism of papacy and monarchy (corresponding
to the further development of the subconscious and old brain within a psychic
totality more differentiated than hitherto), which still derived its
fundamental justification from the less-differentiated roots of the Galaxy in
... central star and sun. The monarchic
slogan Dieu
et mon Droit indicates the justification, within an alpha-stemming context,
of the monarchy as a sun equivalent - 'Le Roi Soleil' - in relation to
the first-cause central star of the Galaxy, which may be presumed to have
'given birth' to the sun. Certainly, the
monarch is not the equivalent, on earth, of that central star, and therefore he
cannot be identified with it - unlike the pope, who may be said to correspond
to the Father and thus to sanction the rule of kings, just as the central star
of the Galaxy is implicated in the existence and rotation of suns. No less than of monarchs, would Dieu et mon Droit serve the purpose of suns, those 'fallen
angels', of which our sun is the Satanic root of all evil in the world, causing
the planet to spin around it. Yes, if the
sun could speak, it, too, could claim Dieu et mon Droit, as could the
old brain in relation to the subconscious, since it is the instinctual
motivations of the old brain, prompted by subconscious will, that cause the
body to move on a basis analogous to the planet.
134. Materialism and idealism, Devil and God
either side of the realistic world, of which nature is the epitome. For, unlike the Galaxy conceived in the
hierarchical totality of central star, suns, and planets, and unlike man and, for
that matter, the animals, who correspond to the galactic hierarchy of
star-equivalent subconscious, sun-equivalent old brain, and planet-equivalent
body (divisible, as with the planet, into three distinct levels, viz. blood,
bone, and flesh), nature, with particular reference to trees, is bereft of a
head, which is to say independent of a governing mind/brain,
idealist/materialist dichotomy, since quintessentially realistic and, hence,
corporeal. Nature does not revolve
around the sun, like a planet, and consequently it is tangential to the
hierarchical ordering of the Solar System, not to mention the Galaxy in toto. The chief distinguishing factor about nature,
not least of all in relation to trees, is that it is static, does not revolve
or move, like the human body, at the dictates of some superior governing
entity. Naturally it is dependent on the
sun for sustenance and growth, but that is all!
Rooted to the earth and incapable of movement, it remains profoundly
worldly, one might almost say heathen, and we need not doubt that the worship
of nature will be especially prevalent in an age of realism, like the 18-19th
centuries, when the old hierarchical order, embracing monarchs and popes, has
been called into question, if not effectively overthrown, and a new concern for
man in the world below, meaning this one, becomes the guiding principle, a
concern which finds a palpable analogue in nature, seemingly independent of
cosmic coercion. Whether we are mindful
of Jean-Jacques Rousseau in the nineteenth century or of John Cowper Powys in
the twentieth, the advocacy of nature has its raison d'être in the
apparent freedom from autocratic tyranny that nature seems to reflect, and is
accordingly a quintessentially Liberal ideal.
But if it is Liberal, it is scarcely Socialist, and few indeed are the
latter-day Socialists who, with their materialistic contempt of realistic
compromises, subscribe to the doctrine of nature worship, or 'Elementalism', to
cite Powys.
135. Why were the masses content to live under a
cosmos-derived hierarchical system for centuries and then, at a certain later
point in time, suddenly rebelled against it and, in some countries, freed
themselves from its clutches? Why all
the talk of freedom from tyranny or autocratic constraints when men had taken
such bondage for granted times-out-of-mind?
Evidently for the simple reason that they had changed, had become, under
evolutionary and social pressures, different from what they were before. No longer peasants but, thanks in large
measure to bourgeois gains at the expense of the aristocracy, incipient or
actual proletarians, a different breed of men for whom the old order, suitable
to peasants, was no longer relevant; a breed largely urban rather than rural,
an artificial humanity scorning the subnatural/natural affinities of the
peasantry; a breed that would not have come into existence had the bourgeoisie
not created it out of their need for industrial exploitation and the
correlative availability of a steady reservoir of cheap labour situated in the
towns and cities. In sum, an
electron-biased breed of humanity that must be accorded an antithetical status
to the proton-biased breed of humanity which, as peasants, had preceded them,
no longer creatures of the soil or identifiable with leaves, but city
creatures, artificial and industrial, whether white- or blue-collar,
intellectual or manual. And fated to
struggle against that atomic breed of humanity which, whether in Cromwellian
England or Napoleonic France, had wrenched power from the aristocracy and
thereby established their own liberal societies - either parliamentarian, as in
the (earlier) English Revolution, or republican, as with the (later and more
radically materialistic, albeit still fundamentally realistic) French
Revolution. Man evolves, and the final
outcome is a completely different type of humanity, no longer partial to
Fathers and Sons but potentially of the Holy Ghost, desirous of the freeing of
electron equivalents from all proton and/or atomic constraints. Small wonder that such men look upon monarchs
and popes, not to mention prime ministers and archbishops, with loathing and
disdain! For them, only presidents and
leaders will suffice.
136. Yet the electron breed of humanity is itself
divisible into two kinds, viz. particle and wavicle equivalents, approximately
corresponding to blue- and white-collar workers respectively, and it makes a
lot of difference whether revolutionaries primarily side with the one kind or
with the other, since the People's society that eventually emerges will have a
bias accordingly, and the emphasis fall on materialism or idealism rather than
on both equally. This is the
distinction, of course, between Transcendental Socialism and Social
Transcendentalism, with Antichristic and Second Coming affinities in each
case. If the former, then the emphasis
is on new-brain materialism and an executive presidency. If the latter, then the emphasis will be on
superconscious idealism and an executive leader. In the first case a People's democracy, in which
a premium is attached to the (comparatively) mindless manual work of the
industrial proletariat, or blue-collar workers.
In the second case a People's theocracy, in which a premium is attached
to the (comparatively) mindful intellectual work of the commercial superfolk,
or white-collar workers, with due emphasis on mind-oriented play as a higher
long-term ideal than brain work. Thus
while the Communist type of People's society puts the emphasis on the lowest
kind of worker, the Centrist type of People's society to come will place due
emphasis on the highest kind of worker - the one with a bias for mind over
body.... Which should ensure the final and highest kind of People's revolution,
with a superidealistic bias and a penchant for leaders who, in the Social
Transcendentalist context, will be akin to transmuted presidents, a distinction
duly emerging between the leader of any given Social Transcendentalist Centre
(within a federation of Social Transcendentalist Centres) and the overall
leader of the Centrist federation, who will have a superleading status the
antithetical equivalent to the superruling status of the pope vis-à-vis
individual monarchs within an alpha-stemming civilization. By which I mean that the overall leader, or
superleader, will symbolize the projected spiritual unity of the Holy Ghost,
the unitary aspiration of humanity towards the culmination of evolution, and
will accordingly reflect a divine status commensurate with the superconscious,
whereas the individual leaders of any given Centre will represent the various
components of the federation and function on a quasi-presidential basis, with
new-brain affiliation, albeit one transmuted in and by the Centre to a
subordinate status vis-à-vis the superconscious, or superleader, that will
accord with the 'social' side of Social Transcendentalism. Thus leaders will stand to the superleader as
monarchs to the papacy, and they will take their guidelines for the overall
integrity and ideological uniformity of the federation from him. Indeed, in the relatively undifferentiated
distinction between superleader and leaders, we are closer to the
like-distinction between the God-King of Tara and the regional kings of ancient
Ireland, in accordance with the more unequivocally absolutist criteria of an
extreme epoch in human civilization, than to the differentiated distinction
between pope and monarch, which probably finds its latter-day antithetical
equivalence in the distinction between 'leader' and presidents (as between the
'leader' of the 'Free World' - the American president - and the various
regional presidents and/or prime ministers).
However that may be, the superleader would have ideological jurisdiction
over all the regional leaders, those heads of administration in the various
Centres. In such fashion the Centre,
conceived in its religious or transcendent form, and the Movement would remain
linked together, part of an absolutist whole the higher side, in evolutionary
terms, of atomic (church/state) dichotomies.
No less than the old-brain/subconscious relativity of Kingdom and
Catholic Church formed an integral whole derived from the galactic cosmos, the
transmuted new-brain/superconscious relativity should form a like-whole in
relation to the projected spiritual 'cosmos' of
transcendent unity. (If, at
first, the Second Coming is both active head of the Movement and theoretical
head of the Centre, the two functions will be separated-out in the course of
time, following the due emergence of People's theocracies throughout the
Centrist federation.)
137. Subconscious idealism of an alpha-stemming
Father-based society; conscious idealism of an atomic Christian society;
superconscious idealism of an omega-oriented transcendental (of the Holy Ghost)
society. Subidealism, idealism, and
superidealism.
138. Old-brain materialism of an Anti-Father
(Satanic) monarchic society; brain materialism of an Anti-Virgin (Cromwellian)
parliamentary society; new-brain materialism of an Anti-Christ (Marxist)
republican society. Submaterialism,
materialism, and supermaterialism.
139. Divine and diabolic, wavicles and particles,
in ascending orders of evolutionary relativity.
To be balanced between one absolute and another in a different type of
society or in a society with one of the above biases ... is to be a realist,
though never more so than in the ego/brain relativity of Protestant Church and
Liberal State. And yet, the natural
worldly are always flanked by the godly and the devilish.
140. I would like to think that, when the history
of Irish philosophy is taken into account, my work adds the final link to the
chain of idealism which stretches from the Father-biased Eriugena through the
Christian Berkeley to my own transcendental absolutism ... in Social
Transcendentalist Centrism, the refutation and dismissal of the other two. For the closed society that I envisage would
have no time for alpha or atomic levels of thought, but would be solely
dedicated to its own omega level ... in the interests of spiritual progress
towards the transcendent culmination of evolution, a progress that cannot be
made without a complete and utter break with the past. That is why the Social Transcendentalist
revolution must be the most far-reaching in the history of revolutions. For it ushers in, under Messianic auspices,
the 'Kingdom of Heaven', and everything alien to that divine 'Kingdom' ... of
the Centre ... must be swept away, in order that 'the good' may be saved,
saved, in their predominantly superfolkish manifestation, from both church and
state alike, though particularly the latter.
141. Yet the next and final civilization is not
the end. For if 'the good' are truly to
be saved, they must be saved, in due millennial time, from the body which, as I
hope to have shown, is an alpha-stemming entity fundamentally partial, in its
blood-bone-flesh triplicity, to autocratic criteria, particularly as pertaining
to the old brain. Closer to the Father
than to the Holy Ghost, the body can only be an obstacle to extensive spiritual
progress and must accordingly be overcome, if a truly free-electron life form
is to emerge. The mind and brain may
evolve, attaining, at their zenith, to superconscious and new-brain
affiliations, but the body stays more or less rooted to its animal origins, ever
closer to subconscious and old brain, a natural thing that can never be equated
with a truly People's level of evolution, and, for that reason, something that
is essentially a thing of the past, not in harmony with transcendent
striving. In fact, the further man
evolves the more he is obliged to ignore the body, to reduce his commitment to
it, in order to have greater spiritual freedom.
A man with a new-brain/superconscious bias will lead a rather sedentary
life, his psychic integrity suggesting that, whilst he may live in the body he is emphatically
not of the body, being, in
effect, of the Holy Ghost and thus above it, obliged to look down on it from a
closed-society vantage point, scornful of its feudal hierarchies, not excepting
the old-brain/subconscious mind's control of and association with it. Doubtless such a man will understand that a
genuinely classless, free-electron society can only be established after the
body has been overcome by scientific means, and the human brain is artificially
supported and no-less artificially sustained in collectivized contexts, thereby
giving birth to the first of two stages or types of post-human life - namely,
that of the Superbeings (a term which conveys a more genuinely post-human
impression than would, say, the use of a term like 'Supermen' which, following
Nietzsche's lead, I was formerly disposed to adopt to this particular concept
of the post-human, and as recently as in earlier parts of this book). Now the resulting life form, superior to man
to the extent that it would be totally above the body and thus free of feudal
attachments, would hypertrip, or undergo artificially-induced visionary
experience more extensively and doubtless more intensively than ever the
transcendental men (supermen) of the corresponding phase of the preceding
civilization did, with greater spiritual freedom the logical corollary. But such a life form would still fall short
of a truly classless, free-electron status by dint of the survival of the
old-brain/subconscious mind, not to mention mid-brain/conscious mind, so that
remnants of autocratic antiquity and of democratic atomicity would cling to it,
preventing a completely transcendent absolutism. Hence the need for a second post-human life
form engineered out of the first by qualified human technicians, who would surgically
remove the old brain and recollectivize the remaining new brain(s) on a more
intensive basis, the result being a totally new collective entity which, in
contrast to the preceding life form, would hypermeditate towards transcendence,
or the emergence of pure spirit, of free-electron cohesions, from the intensive
superconscious beatitude of this ultimate manifestation of millennial
life. How many such new-brain
collectivizations, or Supra-beings, there would be ... I cannot of course know,
nor how long it would take any given Supra-being to literally attain to the
post-Millennial Beyond. Yet they will
probably - indeed almost certainly - be set free of earthly proximity in
special space centres, the better to cultivate pure spirit in a suitably transcendent
context. And each of these centres, with
their precious occupants, would constitute a truly classless society, free from
even the millennial technicians and not least of all from old brain and
subconscious - those monarchic and papal equivalents of the alpha-stemming
past. Only with these new-brain
collectivizations would a truly and intensely omega-aspirant future get
properly under way, an aspiration destined, when all transcendences (of
electron-electron attractions) have emerged and converged towards one another,
to culminate in the indivisible unity of the Omega Point, the supernatural
culmination to all electron evolution, owing nothing whatsoever to the alpha
inception of evolution, and having nothing whatsoever to do with stars or suns
or planets or moons - those alpha-stemming phenomena of the subnatural
past. Here the true unitary Oneness of
the genuinely divine, not the apparent unitary Oneness of the Alpha absolute,
the central star of any particular galaxy that lords it over both suns and
planets alike, but which is really one of a myriad such central stars
throughout the numerous galaxies that co-exist, and have long co-existed, from
the beginning of the Universe. For the
Universe did not spring, like the Galaxy, from a unitary Oneness behind all
dualism but, on the contrary, from numerous large primal stars, each of which
were in anarchic competition with the others and fated to become Father
equivalents vis-à-vis the suns and planets which were destined to form
galaxies, to revolve around the central star from which, in effect, they had
'fallen'.
142. Thus, viewed from a universal perspective (as
opposed to a merely galactic one), dualism not out of primal unity but out of
numerous primal unities ... attesting to the archdiabolic nature of the Alpha
absolutes, in contrast to the archdivine nature of the Omega Absolute, which is
destined to emerge at the culmination of electron evolution in a definitive and
ultimate unitary Oneness, a unitary Oneness that, unlike the subidealism of the
Father, would never engender suns and planets but, on the contrary, be complete
in itself, blissfully saved for evermore.
Neither Creator-God nor Creating-God, the Omega Absolute would be the
Created-God, a perfect consummation to electron striving, a refutation of
everything stemming from the proton inception of the Universe, a supertruth and
not a subfact. Such a God would never
co-exist with the Devil and the world.
This is the unitary Oneness beyond all dualism, the Oneness
towards which the best people on this planet tend. May those who are not the best suffer the
consequences of their alpha-stemming diabolism and be returned to it in due
course! Those who reject these divine
revelations pass moral judgement upon themselves. Those who accept them ... are already on the
road to Heaven.
143. Of course, Communists are not alpha stemming,
neither in an unequivocally proton guise (like the aristocracy) nor in an
attenuated, or atomic, guise (like the bourgeoisie), but they aren't exactly
omega aspiring either, since their electron-particle bias, which is principally
directed against atomic relativity, keeps them partial to materialistic
criteria within the context of a proletarian humanism, commensurate with a
People's democracy. Consequently, it is
unlikely that many Communists will rush to endorse such revelations as I have
herein compiled, since they live under the delusion that theirs is the final
word and that Communism has truly global applicability, much as Lenin and
Trotsky (not to mention Marx) also did!
Fortunately, however, that is far from being the case, though I don't
doubt that Socialism can and will spread farther afield in the course of
time. Yet for those peoples who are
capable, in their inherent idealism, of an electron-wavicle bias, then nothing
short of Social Transcendentalist Centrism will suffice, because this is the
ultimate ideology, one that envisages not merely the overcoming of the
bourgeoisie in the People's interests but, as a long-term goal, the overcoming,
through advanced technology, of the People ... in order that they may be
transformed into the post-human life forms of the Superbeing/Supra-being
Millennium and accordingly draw all the closer to that omega culmination of
electron evolution in pure spirit. More
radical than and superior in every respect to Communism, Social
Transcendentalism demands nothing less than an omega-aspiring world, and it is
confident that such a world can eventually come about, even if it must bide
its time and resign itself to sharing the globe with Transcendental Socialism
in the meantime. God and Devil on the
People's levels of Messianic superidealism, appertaining to the visionary
superconscious, and Antichristic supermaterialism, appertaining to the rational
new-brain. But, of course, while the
former may be more genuinely divine than on any preceding level of idealism,
the latter is certainly less genuinely diabolic than on any preceding level of
materialism, the rational new brain being biased towards electrons and thus not
so much a straight (evil) antithesis to the visionary superconscious as a 'good
evil' in relation to the 'evil goodness' of the latter. And this is something that applies no less to
the distinction between Transcendental Socialism and Social Transcendentalism,
the two ideologies I have been discussing throughout this work, and which I
believe to lie beyond the more absolutist distinction between Communism and
Fascism, corresponding more unequivocally to new brain and superconscious
respectively. By which I mean that while
Transcendental Socialism is predominantly an ideology of the new brain, it is
infused with a subordinate superconscious dimension, just as Social
Transcendentalism has its preponderant superconscious affiliation infused with
a subordinate degree of new-brain materialism, neither of these ideologies
completely absolutist but relativistic, with a bias one way or the other,
depending on the ideology in question.
In the one case fascistic Reds, in the other case communistic Whites,
both of which are drawn closer together though still running separately, as it
were, on parallel tracks. Now I can
think of no better paradigm to illustrate this paradox of divine diabolism and
diabolic divinity than to draw the reader's attention to the contemporary
distinction, in People's modes of road transportation, between streamlined
motorbikes on the one hand, and stripped-down scooters (or scooters with part
of the engine on display beneath the body casing) on the other, each of which
are of smaller scale than the preceding communistic bikes and fascistic
scooters, yet both of which reflect a realistic compromise between idealism and
materialism, wavicle casing and particle engine, albeit with an appropriately
dissimilar bias in each case - the streamlined motorbike predominantly a thing,
in its engine bias, of the new brain; the stripped-down scooter preponderantly
a thing, in its streamline bias, of the superconscious - People's levels of
realism beyond the idealism of Communist and Fascist absolutes. And, needless to say, beyond the antagonism
between Rockers and Mods that has traditionally gone with them!
144. Other distinctions which could be made on
these People's levels are between, on the Social Transcendentalist side, radio
headphones of a slender construction with centralized foam ear pads, and, on
the Transcendental Socialist side, radio headphones of a chunky or squat
construction with ring-like cushioned earpads, each of which are beyond the
Fascist and Communist levels of pocket-sized portable radios with one band and
(depending on the type) slender or squat constructions, plus the optional
availability of a single earphone.
Beneath these, one can speak of democratic radios of one sort or
another, usually with two or more bands, of larger scale, run on mains and/or
batteries, with tone-and-volume controls, a speaker rather than an earphone
norm, and so on - the Labour and Conservative models slightly more absolutist,
in one way or another, than the Liberal model from which they derive.
145. Everything can be ideologically categorized,
and means of lighting a cigarette are no exception, whether we are considering
matches or lighters, bourgeois naturalistic or People's artificial modes of
striking flame. In the first case,
Liberal large red-tipped matches leading to Democratic Socialist small
red-tipped matches, which are opposed by radical Conservative small
brown-tipped matches. Beyond which one
can speak of the Marxist and Nazi distinctions between small red-tipped or
brown-tipped strip matches, a sort of parallel to pocket transistors with,
instead of one band, one tinder strip on which to strike a match, the design
accordingly absolutist rather than relativistic in construction. And in the second case-proper, the theocratic
rather than democratic levels of People's modes of striking flame, a
distinction between squat silver-cased lighters on the one hand and ...
slender, tubular transparent plastic lighters on the other hand - Communist and
Fascist, with each of them becoming more refined and drawing slightly closer
together in construction as Transcendental Socialist and Social
Transcendentalist criteria duly emerge, opaque plastic replacing metal in the
former type, transparent plastic being replaced by opaque plastic in the latter
type.
146. Whilst on the subject of flame (an inherently
diabolic, because proton-constituted, phenomenon), it should be noted that
electric fires of one kind or another pertain to the democratic level of
heating, particularly on the left-wing side, with one-bar electric fires
establishing a sort of Marxist climax to an essentially relativistic tradition,
whereas fan heaters pertain to the higher People's level ... of a theocratic
equivalence above and beyond the term 'fire' and, consequently, having no
connection with red-hot filaments or bars.
Doubtless such fan heaters can be divided into Social Transcendentalist
and Transcendental Socialist equivalents, and I fancy that while the tall,
slender, quieter ones with a vertically-positioned rotational switch pertain to
the former, the flat, squat, noisier ones with a horizontally-positioned
rotational switch pertain to the latter - a distinction, clearly, between
idealism and materialism, wavicles and particles.
147. Whether one has a democratic or a theocratic
concept of the People will to a large extent depend on the political tradition
to which one's country has been accustomed, which is itself to some extent
dependent on racial factors. Those who
think of the People democratically will be Socialists; those who think of them
democratically in a theocratic way will be Communists; and, finally, those who
think of them theocratically in a democratic way will be Centrists. In the first case, it will be thought
desirable that the People should become direct owners of the means of
production. In the second case, it will
be thought desirable that the People should become indirect owners of the means
of production through the bureaucratic machinery of the State. But in the third case, to which I subscribe,
it would be thought desirable that the People should be released from all
materialistic responsibilities of ownership by the Centre, so that they may be
all the better qualified to cultivate their spiritual sovereignty in due
course, a sovereignty which the Centre alone can impart to them. Of the three systems, or concepts of the
People, the third is by far the best, though the second is unquestionably
preferable to the first, which would simply leave the People burdened by direct
collective ownership (assuming, for the sake of argument, that such a procedure
were possible) - a not-unattractive proposition to materialists and culturally
inferior types who, in their proton bias, lack even the vaguest notion of a
transcendent idealism, but contemptible even from a Communist point of view,
which is rather more anti-democratic than genuinely theocratic.
148. Largely because of an enforced English
upbringing and consequent acquaintance with British political moulds, I have tended,
throughout my work, to use English political equivalents when ascribing an
ideological significance to any particular phenomenon, so that Liberal, Labour,
and radical Conservative (not to be confounded with old-style Conservative)
designations have been the norm, at least as far as bourgeois and/or
petty-bourgeois phenomena are concerned.
But for Irish readers, for whom most of this work is primarily intended,
a workable equivalent of the above designations can easily be substituted, with
Fine Gael taking the role of the Liberals (latterly the Liberal Democrats),
Fianna Fàil taking the role of radical Conservatism, and the Irish Labour Party
conveniently stepping into the role held by Labour [latterly New Labour] in
Britain. Thus Irish liberalism, nationalism,
and democratic socialism - the three principal modes of modern democratic
politics. Beyond which lie the Nazi or,
at any rate, quasi-Nazi (Social Nationalist?) and Marxist equivalents of Sinn
Fein supernationalism on the extreme right and socialist internationalism on
the extreme left, with the Communist Party standing to the Socialist Party of
Ireland as Soviet-style Communists to Marxist Socialism in general. Clearly, the only political interest left to
be added - excluding the historical role of 'Blue Shirt' Fascism - is the
supra-nationalism of Social Transcendentalism, which desires nothing less than
the democratic supersession of the Republic by the Centre, and the formation,
forged in due diplomatic time, of a Centrist federation.
149. This 'book' is a sort of superphilosophy
beyond all aristocratic and bourgeois modes of literary production, a uniquely
People's level of writing which is intended as the 'materialistic' counterpart
to the purely abstract superpoetry which I have also pioneered in the name of a
Centrist idealism. Such collectivized
and cohesive aphoristic/notational writings as are gathered here may be
regarded as pertaining to the 'social' aspect of Social Transcendentalism. They signify the culmination of my theoretical
work and, hopefully, will stand as a beacon of light to progressive humanity,
particularly to those who, through unconscious or premeditated superfolkish
predilection, flock to the wavicle rather than the particle side of People's
ideology - supertheocratic to the manner born!
150. How significant that electric guitars are
usually divisible into two kinds, viz. the slender streamlined 'Stratocaster'
kind with an absolute machine-head, and, by contrast, the squat utilitarian
'Gibson' kind with conventional relativistic machine-head: clearly a
distinction between fascistic and communistic alternatives.
151. As a Fascist, or perhaps Nazi, alternative to
racing cars on the Extreme (Marxist) Left, we could cite encapsulated
land-speed rocket cars and/or certain types of hot rod on the Extreme Right,
'cars' that tend to race in a straight line rather than round in circles on
ring-like tracks, and which therefore suggest a wavicle as opposed to particle
bias. A materialistic 'theocratic'
affiliation, falling short of the properly fascistic and/or centristic idealism
of scooters (just as streamlined electric guitars, stemming from an acoustic
tradition, fall short of the properly theocratic idealism of synthesizers -
those omega instruments which, in contrast to guitars, should receive Social
Transcendentalist clearance for use in transcendent centres).
152. We can and should distinguish between Nazi
and Fascist, as between Germanic materialism and Latin idealism. Germany is better known, unlike Italy, for
the production of communistic motorbikes than fascistic scooters. But Japan would appear to have taken the lead
in the production of both streamlined bikes and stripped-down scooters - those
Transcendental Socialist and Social Transcendentalist equivalents which, in
their biased relativity, indicate a new realism.
153. Racial superiority and spiritual and/or
cultural superiority don't, as a rule, go together. Racial superiority is largely a thing of the
blood, an alpha-stemming phenomenon, whereas spiritual and/or cultural
superiority is largely a thing of the mind, idealistic rather than
materialistic. 'Strong races' may be
racially superior to 'weak races', but they are unlikely to be culturally
superior. The traditional domination of
'the weak' by 'the strong' is becoming a thing of the past. For we are witnessing an age when not
strength but cleverness is the primary asset, and 'the weak' are generally the
ones who have it. The traditional or
typically strong man sees only the weakness of the gentler races, and this
confirms him in his own sense of racial superiority. Little does he realize that cultural
cleverness is the other side of the coin which 'the weak' alone are in
possession of and which they may well use, in due time, to undermine his
strength and transmute him into something more akin to themselves, making
racial superiority a thing of the past.
For the truly-evolved and superior peoples are above race, since beings
of the mind, and the superconscious mind above all!
154. As creatures, traditionally, of the old
brain, with its monarchic allegiance, the English have always been doers and
actors on the world's stage, in complete contrast to the Irish who, with their
traditional subconscious bias and correlative papal allegiance, have long been
teachers and dreamers on it. Step this
alpha dichotomy up beyond atomic dualism to the omega level, and one will find
new-brain socialists and superconscious transcendentalists respectively.
155. Interesting how the three main racial
groupings on this planet, viz. mongoloid, caucasoid, and negroid, appear to
mirror the basic tripartite planetary distinctions between fiery core, mineral
crust, and organic soil - yellow, white, and brown. I leave the reader to attribute a moral or
social significance to this, assuming one to exist.
156. One of the reasons why Gaelic has not 'caught
on' or become completely credible in the Republic of Ireland is that not all
Catholics there are of gaelic origin or persuasion, but that, on the contrary,
quite a few of them are of Norman or Danish or Saxon or mixed descent, and
accordingly not particularly disposed to the traditional language of the Celtic
majority. And yet they are and must be
accounted 'true Irish', by dint of their Catholic allegiance. It is only the Protestants, particularly in
the North of Ireland, who are less than 'true Irish', and this irrespective of
whether they be of Celtic or Saxon or Pictish or any other origin. Let no-one think that the opposition of Catholics
and Protestants is purely a racial or tribal matter! It is rooted in age-long discrimination by
Protestants against Catholics, some of whom may well have been of Saxon or
Danish or Norman origin, and thus to a large extent it transcends merely racial
considerations. Irish Catholics descended
from the early English colonists may well be categorized as 'true Irish', but
not their later Protestant counterparts, who went on to form the Ascendancy
and, with English connivance, to discriminate against Catholics irrespective of
their origin, though most especially against the lowly - those who'd had to
endure the yoke of earlier conquerors and consequently were less than socially
well-placed.
157. It has to be said that the Irish tricolour,
with its green/white/orange divisions intended to symbolize the peaceful unity
of Catholic and Protestant (both Anglican and Presbyterian) does not and has
never accurately reflected political reality in Ireland, where, contrary to
such a unity, there would appear to be an irreconcilable gulf between the two main
ethnic traditions, neither of which is prepared to compromise with the other
... where religious or national identities are at stake. Indeed, the tricolour is really quite
irrelevant to the South, given the comparative absence of Orangemen there, and
is therefore anything but a representative flag for an overwhelmingly Catholic,
and hence 'green', nation.
158. In complete contrast to the ruling class of
the alpha-stemming societies comes the leading class of the omega-aspiring
ones. No less a unique minority class
than the ruling class of yesterday, the leading class of tomorrow are the
electron successors to the atomic representative class of today. Theocracy succeeding democracy, autocracy
preceding it. But although separate
classes will exist in the Centrist civilization to come, it will not be a class
society in the real or open-society sense of having absolutist distinctions
between proton equivalents, atomic equivalents, and electron equivalents, viz.
aristocracy, bourgeoisie, and proletariat.
Indeed, it will no more be a class society in this atomic sense than was
the feudal, or autocratic, society of an alpha-stemming proton-biased humanity,
essentially divisible into royals, nobles, and peasantry. However, the elimination of relative class
distinctions, as between one sort of electron equivalent and another, leaders
and led, can only come about on the plane of our envisaged new-brain
collectivizations in the second phase of the post-Human Millennium.
159. I have always found those who evaluate a
person's class according to his wealth to be narrow materialists. That is certainly one way of evaluating an
individual's class, and doubtless a way which preponderates in materialistic
countries like
160. Man is divisible, on a similar basis to the
above, between those in whom the will preponderates and, conversely, those in
whom the imagination has priority - in short, between doers and be-ers,
corresponding to a brain/mind dichotomy.
Now here I immediately think of Malcolm Muggeridge and concur with him
in ascribing a diabolic status to the will, which moves the body, and a divine
status to the imagination, which glorifies the mind. But in between will and imagination we find
intellect, which is a kind of combination of each, a middle-of-the-road norm
analogous to the dichotomy between church and state, wherein words, which
pertain to the imagination, are manipulated by rational processes which pertain
to the will, and an atomic compromise duly ensues. Writing is a will-biased mode of
intellectuality, reading, by contrast, a mode of intellectuality biased towards
imagination. Active and passive
manifestations, respectively, of intellectual endeavour. Doubtless there are kinds and levels of
intellectuality, of whatever type, and I believe one could define them in terms
of sub-intellectuality, intellectuality, and super-intellectuality,
corresponding to subconscious/old brain, conscious/mid-brain, and superconscious/new
brain, which would pertain, by and large, to distinct evolutionary epochs, to
writers as far apart as Plato, Shakespeare, and Sartre. Now, by a similar token, we can take it as
axiomatic that there are kinds and levels of imagination, starting with
subconscious imagination in dreams, proceeding to conscious imagination in
daydreams, and culminating in the superconscious imagination of
artificially-induced visionary experience.
Yet what applies to imagination should equally apply to will, beginning
with will on the old-brain level of serving, through bodily movements,
autocratic man; proceeding to will on the mid-brain level of serving, through
bodily acts, democratic and/or Christian man; and culminating with will on the
new-brain level of furthering, through revolutionary struggle, the People's
interests. Protons, atoms (neutrons?),
and electrons - three distinct stages of human evolution, with no-less distinct
types of men at each stage. Of course,
one could distinguish, in the interests of a more comprehensive picture,
between the inner and the outer, the introverted and the extroverted
manifestations of each stage, and with both imagination and will no less than
with intellect, which, in any case, tends to reflect the progress or situation
of the other two. Doubtless subconscious
dreaming is a proton inner, whereas painting-proper - imaginative, biblical,
mystical, mythical - is a proton outer, as though symbolic of dreams or
visions, which one contemplates from the outside, as in an ecclesiastical
age. Similarly the conscious exercise of
imagination in daydreaming or, better still, the perusal of literary texts,
particularly imaginatively-fashioned novels about which the reader is obliged
(if imaginative) to formulate an inner vision of the story and context it
embodies, is an atomic inner, whereas film-proper - based on a narrative plot
either directly or indirectly taken from literature - is an atomic outer,
suitable to a secular age. Beyond which
we will find that superconscious tripping, or experience of
artificially-induced visionary consciousness, is an electron inner, whereas the
contemplation of holograms is an electron outer, the hologram viewed, like
paintings and films, from the outside as an object in space. Likewise, in distinguishing between the two
kinds of will on each level or stage of the evolutionary journey, we can speak
of body dancing for the pleasure of some autocrat as an inner use of proton
will, fighting in wars or battles as its outer use. Similarly we can speak of serving fellow
democratic and/or Christian men through bodily works as an inner use of atomic
will, competing with them in physical sport, like football or cricket, as its
outer use. Finally, we should speak of
furthering the interests of Communist and/or Centrist men as an inner use of
electron will, competing with them in intellectual contests of one sort or
another as its outer use.
161. Thus we can see that will and imagination
ascend along holonic spectra from an alpha inception to an omega culmination
via an atomic compromise, and no less than the Devil and God, while flanking
the worldly intellect on its own holonic spectrum of ascending value ... before
eventually outflanking and transcending it at the omega levels of new-brain
will and superconscious imagination. An
age should reflect a given level of will and imagination, as well as a given
kind of will and imagination; though this latter will be partly dependent on
racial and cultural factors which distinguish one from the other on the basis
of inner idealism and outer materialism.
In an atomic society virtually all levels and kinds of will and
imagination may be known, but they are likely to be coloured or influenced by
the age. For example, when modern man
indulges in war, which, strictly speaking, pertains to an outer use of proton
will, he generally does such on an artificial basis commensurate with a
new-brain bias. The ancient Romans, by
contrast, had a more natural means of fighting wars and, not surprisingly,
their competitive sport, or gladiatorial contests, were a lot bloodier and more
biased towards protons than ever latter-day football matches tend to be, even
though we could argue that, as a kind of sport, such contests appertained to an
outer use of atomic will, albeit one conditioned, in their case, by the
naturalism of an old-brain bias. Thus
while modern warfare may assume quasi-sporting qualities on account of the
prevailing contemporary outer use of atomic will as germane to modern sport,
ancient sport, by contrast, assumed martial qualities on account of the
then-prevailing outer use of proton will as germane to ancient warfare. In the one case, a sophisticated, albeit
lethal, game; in the other case, a bloody, albeit entertaining, sport. Therefore whilst even ancient sport was an
intimation of something higher and better, modern warfare, despite its
technological sophistication, has its ancestry in something lower and worse -
pertains, in other words, to an updated version of an essentially proton-biased
use of will. Man strides up and down an
holonic spectrum encompassing the different levels and kinds of will, not to
mention imagination and intellect, capable of descent, even these days, to
outer subwill in warfare, but also capable of ascent beyond outer will in sport
to outer superwill in intellectualized 'sporting' competitions, like snooker or
chess. Additionally there are the inner
distinctions to be borne in mind as well, the co-operative rather than merely
competitive use of will, with the service of People's causes the highest
manifestation of will in ... inner superwill.
As for imagination, as superior to will as mind to brain, the inner
super-imagination, so to speak, of artificially-induced visionary experience
through hallucinogens like LSD must be accounted the most superior kind of
imagination, beyond both daydreams and, for that matter, artificially-induced
daydreams through literature and, beneath these, subnaturally-induced visions
through sleep. Whereas sub-imagination
stems from the alpha, super-imagination aspires towards the omega, has no
contiguity whatsoever with dreams. But
just as sleep precedes dreams, both literally and in the rather more
evolutionary sense of there being unconscious before subconscious, darkness
before light, so, on the omega level, do trips precede the hyper-awakefulness
of transcendental meditation, the superconscious preceding the supra-conscious,
or hyperconscious, of electron pure mind, as though in reverse order to the
alpha phenomena, with superconscious appearances leading to the hyperconscious
essence of the ultimate being, as much above super-imagination as the primeval
darkness of the sleeping unconscious was beneath sub-imagination.
162. Broadly, and within the basic terms already
outlined, it can be said that imagination on the subconscious level stems from
the Father, whereas will on the old-brain level stems from the Devil and
intellect on the psychic level paralleling these absolutes stems from the
natural world, so that the distinctions between the central star of the Galaxy,
the sun, and the planet(s) is perceived as the root source of the subsequent
development of and similar distinctions between sub-imagination, subwill, and
sub-intellect - all alpha-stemming psychic phenomena. Certainly, sub-imagination precedes subwill
no less than the central star of the Galaxy precedes the sun or, to switch back
to the figurative side, than the Creator precedes Satan. Now just as certainly it can be maintained
that superwill must be succeeded by super-imagination, new brain by
superconscious, if the subsequent hyperconscious approximation to the Holy
Ghost is to be achieved, and ascending progressive life accordingly draw closer
to that culmination of electron evolution in pure spirit. To perceive the psyche divided into but will
and intellect, as with Schopenhauer, is to have a blind-spot for what is best
and highest in it, to be confined to the comparative darkness of a
materialistic and worldly evaluation which leaves the light of idealism
completely out-of-account, and can only make for a pessimistic view of man in
the world. As a Protestant monarchist of
German stock, Schopenhauer was only too ready to ignore imagination in his
division of the psyche into will and intellect, the former primary, the latter
secondary, and many are those who have since gone even further down the
slippery slope that leads to a dead-end of worldly materialism in some more
radical combination of the two, with 'wisdom' to the effect that man is never
freer than when he acts, or that consciousness is a mere void commensurate with
a psychic nothingness - the Existentialist vacuum which owes more than a little
to Schopenhauer's wilful intellectuality!
Unlikely that such latter-day pessimists would think of putting
something into the 'void' which would fill it with a divine presence of
artificially-induced visionary experience commensurate with super-imagination,
and thereby open-up the way to superconscious self-realization in the blessed
revelations of an LSD trip! Lacking even
a sense of atomic imagination, how can they be expected to envisage
superimagination, particularly when their literature or, rather,
anti-literature is of such a materialistic kind as to preclude all but a Social
Realist super-intellectuality at the end of the day, an intellectuality
necessarily in the service of superwill?
No, let us leave these pessimists and nihilists to their Existential
fate and return to the superidealistic destiny of our psychic optimism, wherein
the 'void' is negated in the trip, and the resulting superconsciousness is
perceived as a stage on the road to the still higher, purer mind of the
hyperawakeful transcendentalist, for whom consciousness is more than just a
Given but a thing in the process of evolution towards some far superior
unimaginable goal of pure spirit - a hyperconsciousness in the meditative
making!
163. Better than the Jacobin ideal of the
centralized state, which led to the modern republic, is my ideal of the
state-like Centre which, paralleling the superconscious rather than the new
brain, should lead to a Centrist federation, or federation of Social
Transcendentalist Centres, in due superidealistic time.
164. Free speech, as relative to an open society,
could not and would not obtain in a supertheocratic society. When you have a transcendent absolutism of
the Holy Spirit you do not want people talking or writing about the Father or
Christ - at least not in a positive way.
And the same applies to their political concomitants in royalism and
parliamentarianism. A society aspiring
towards the omega culmination of electron evolution should be above everything
that stems from the proton roots of the Universe. It cannot and should not tolerate
aristocratic and bourgeois criteria.... Which means that it cannot and should
not tolerate anything alien to the People and their free-electron
integrity. Aristocratic and bourgeois
elements, with proton and atomic biases respectively, would have to be
consigned to the rubbish heap of social history. You do not achieve a free-electron society
with proton devils still extant! Such a
society, necessarily transcendent, should be pertinent to the People all along
the line!
165. Significant that working-class areas of a
city are always more crowded or populous than bourgeois areas, since the People
are accustomed to living in closer proximity to one another and have a
predilection, in consequence, for the crowd.
Compare the sparseness of Hampstead High Street on a Sunday afternoon
with the density of Camden Town, and one sees only too clearly the distinction
between a bourgeois and a proletarian area!
In the former context there is plenty of space between people, who
consequently remain individuals, whereas in the latter context pedestrians are
transcended in and by the crowd, which, filing slowly along the street, assumes
a quasi-religious processional significance commensurate with the blending
together, in indivisible unity, of proletarian consciousness.
166. Traditionally the distinction between
buildings and streets parallels and reflects the atomic dichotomy between
particles and wavicles. A traditional
view of the common man as the 'man in the street' would suggest that a
distinction exists, and has long been recognized to exist, between those who
frequent the streets and those, on the contrary, who by any large remain
ensconced behind closed doors in fidelity to a predominantly private
lifestyle. From which one could infer
that the People are more disposed to street - and hence public - life than the
bourgeoisie, whether literally or in terms of frequenting sidewalk cafés, pubs,
boutiques, market stalls, etc. - a further distinction which may well reflect a
People's polarity between superfolkish and proletarian types. However that may be, as a form of impersonal
public life, the street and its attractions have long appealed to the common
man and is, in a sense, his true home.
We need not expect things to be greatly different in this respect in the
immediate future, even if the 'street' becomes part of an indoor complex and
properly electron criteria duly obtain.
For it would seem that the atomicity of the traditional building/street
dichotomy is more biased on the proton side of the atom than on its electron
side, which, if contemporary architectural trends are anything to judge by, is
only now beginning to emerge in an appropriately interiorized form - one
strictly pertinent to proletarian or superfolkish identification. Doubtless such an interiorization of the
street will be a salient feature of even the most advanced (spiral-city?)
architecture of the future, when both 'building' and 'street' will be part of
an homogeneous structure towering up towards the sky on a basis analogous to
the Telecommunications (formerly Post Office) Tower in London, though, in
addition to lifts, with spiralling ramps reminiscent of the Guggenheim Museum
of Modern Art in New York - undoubtedly one of the contemporary world's most
advanced buildings, albeit conceived rather more on a Transcendental Socialist
than a Social Transcendentalist basis, with, for example, peripheral
ramps. In the Social Transcendentalist
future, however, I am confident that spiralling ramps, suitable for trikes and
small scooters, will be rather more central than peripheral to the building
complex, as though expressive of the wavicle essence of the predominantly
theocratic structure (yet not so central that the ascent is too steep!). We must think in terms of People's theocratic
architecture no less than in People's theocratic terms generally, and while the
Transcendental Socialist type of building will be materialistic and squat,
Social Transcendentalist architecture, by contrast, should tend towards the
idealistic and tall, as befitting the wavicle essence of the
supertheocratic. Yet both types of
People's architecture will be curvilinear in design, which is to say, circular,
whether on a ring-like (Transcendental Socialist) basis or, conversely, on a
centralized (Social Transcendentalist) one - a distinction partly conditioned
by ideology and partly by function. For
there can be no doubt that the ring-like circular housing estates built, for
instance, in Northern Ireland in recent years reflect, in their materialistic
and squat construction, a Transcendental Socialist bias. They would equate perfectly well with a
streamlined motorbike.
167. Obviously a Social Transcendentalist society
would prefer things to be on its own ideological level as much as possible, and
would have a bias accordingly; but it would not categorically ban things
Transcendental Socialist, since they, too, are on the People's level - even if
on a rather more anti-democratic than genuinely theocratic basis - and are
popular with most people of proletarian identity. If such a society turned against anything on
the People's level, it would have to be with regard to the purely communistic,
or 'democratic' level, as mentioned elsewhere, as well as to its fascistic or,
rather, Nazi counterpart. So while, to
give a single example, a Social Transcendentalist society would prefer small
stripped-down scooters to streamlined motorbikes (and these latter
Transcendental-Socialist equivalents to communistic plain motorbikes, not to
mention fascistic streamlined scooters), it would nevertheless prefer such
motorbikes and scooters to either communistic racing cars or Nazi hot rods
and/or land-speed rocket cars. In fact,
it would ban the use or purchase of these latter kinds of cars and take steps
to discourage the use or purchase of both streamlined scooters and plain motorbikes,
preferring to place an emphasis on their relativistic successors - those
streamlined motorbikes and stripped-down scooters - in order to encourage a
more up-to-date and realistic form of People's road transportation. Also it would encourage the adoption of
trikes, which would probably appeal to the less radical and more numerous core
of the People, whose natural predilection is rather more democratic than
theocratic.... Not that these trikes should be regarded as or mistaken for
cars; but they are, at any rate, somewhat less theocratically radical in design
than scooters or even motorbikes.
168. However, if a Social Transcendentalist
society would be fairly indulgent of things on the People's levels, no matter
which type, it would be less than indulgent of things beneath them, including
such comparatively bourgeois things as cars, and such unequivocally
aristocratic things as horses. In fact,
it would be so much against an open-society indulgence of proton-stemming and
atomic phenomena ... that it would feel obliged to take measures to phase-out
such phenomena from the standpoint of the closed society it was intent upon
developing, particularly the lowest or most alpha-stemming phenomena, like
horses. Under Social Transcendentalism,
the idiotic and primitive passion for horses, which certain sections of the
Irish public tend to uphold, would be categorically opposed, and steps duly be
taken to put an end to both horses and, if necessary, incorrigible horse-lovers
alike! Yet what applies to horses,
especially race horses, applies no less to pet dogs and other unnecessary
animals. A society aspiring towards the
culmination of electron evolution in pure spirit should not have any great
fondness for or contact with beasts!
That is all very well in an open, or atomic, society; but in a free-electron
society, as germane to the People, it would be totally absurd and, what's
worse, a crime against the Holy Ghost.
Measures would have to be introduced to ensure that only things
pertinent to the People obtained in the Social Transcendentalist Centre, where
only the highest, because truly divine, criteria could apply. For what pertains to the world cannot also
pertain to the 'Kingdom of Heaven' which the Second Coming intends to establish
here on earth. Those who are not of the
world, meaning the People, will be saved from it and admitted to the heavenly
Kingdom of the Social Transcendentalist Centre.
It is neither possible nor desirable to have both the world and Heaven
on the supertheocratic level of true religion.
Only Christians, and in particular Protestants, strive to have the 'best
of both worlds', acknowledging Heaven with their feet firmly planted in the
world. But their Heaven is neither of
the Father nor of the Holy Ghost but (is) an inherently Christian one that
parallels and co-exists with the world. A Heaven in the world rather than either before it (as with the
Father) or beyond it (as with the Holy Ghost). Rest assured that the truly transcendent
Heaven of the Holy Ghost is most emphatically beyond the world. And it begins with the Social
Transcendentalist Centre.
169. If on account of its inherent Roman Catholic
majority,
170. There are some things that would have to be
phased-out rather than purged outright, and I include within this category alcohol
and tobacco. A supertheocratic closed
society could not take these sensual stimulants for granted, but would feel
obliged to curb and proscribe their use through a process of selective purging
in which, for example, the hardest or strongest kinds of alcohol and tobacco
were removed first, to be followed, in due course, by the more moderate
kinds. After which, only the softest and
weakest categories of alcohol and tobacco consumption, viz. lager and low-tar
cigarettes, would remain to go, doubtless at some more propitious time in the
not-too-distant Centrist future. So
instead of an outright purge on all kinds of alcohol and all forms or types of
tobacco, the process of consigning such 'evils' to the rubbish heap of social
history would take place by degrees, with, say, spirits and wines going first
on the one hand, and pipe tobacco and cigars first on the other; beers and
cigarettes to follow on a selective basis in due course. Thus after a period of this selective
purging, the range of beers and cigarettes available for public consumption
would have been considerably narrowed, while the dangers and, hopefully,
incidences of alcoholism and lung-cancer would have been correspondingly
reduced - provided, however, that steps were
taken to ensure a strict rationing of what remained, so that people
partial to either or both vices would not be able to overindulge them in an
attempt to compensate for the absence of stronger forms of alcohol or
tobacco. But if you take something from
the People, you must give them something else in return, something better, both
morally and conceptually, than what they had before. Consequently while steps were under way to
ensure the gradual removal of all subnatural and natural 'drugs', other steps
would simultaneously have to be introduced to ensure that the People were more
than compensated for this loss by the acquisition of supernatural drugs,
particularly hallucinogens like LSD, which would be available to them within
the context of a transcendent centre (the successor, as I see it, to the
Christian church) as part of the religious self-realization of Social
Transcendentalism. Thus while the lower
drugs were being withdrawn from society, these higher ones would have to be
officially introduced and, needless to say, in an exclusively religious
context, as befitting a divine absolutism, where their use would be carefully
regulated and supervised by qualified Centrists. Now this two-way process would mirror the
contraction of the State and simultaneous expansion of the Centre, the gradual
overcoming of the secular materialism of public houses, or pubs, and its
replacement by the religious idealism of centres, the refutation of everything
secular and, hence, state-orientated, especially in the light of Centrist
opposition to atomic and, in particular, Protestant criteria. Such alcohol as remained in the short term
could only be purchased from take-aways, and would have to be drunk in private
at home. For all traditional public
manifestations of sensual indulgence, whether with regard to drinking, eating,
smoking, loving, or whatever, would become taboo in this supertheocratic closed
society. Pubs no less than restaurants,
cafés, wine bars, etc., would also have to be phased out.
171. Gaelic, whether Irish, Welsh, or Scottish, is
not, like English, a national language, but the traditional tribal language of
the ancient Gaels. It exists on an
historical level approximating to Latin, Teuton, Breton, ancient Slavonic,
early Anglo-Saxon, and other such pre-national languages, where a racial
connotation or description is the autocratic (proton) norm. To speak of it as Irish, not to mention Welsh
or Scottish, would be an overstatement, equivalent to regarding Latin as
Italian or ancient Slavonic as Russian or early Anglo-Saxon as English. Strictly speaking, there is no Irish language
but, for national purposes, English, the language of Ireland's historical
oppressor, which was imported into Ireland by the English and adopted by the
Gaels as their nearest equivalent to a national tongue. One could even argue that, traditionally, the
only real State Irishmen were of Ascendancy stock, champions, for personal
reasons (not least pride), of Irish nationalism against colonial interference
from London, and they of course spoke English as a first and, in most cases,
only tongue.... Which fact obliged the preponderantly Gaelic indigenous
population to follow suit and adopt a national language in pursuance of their
own national liberation and subsequent nationalist credibility. A Gaelic-speaking liberated Republic of
Ireland? No, that has not transpired,
nor could it, given the tribal antecedents of the Gaelic language. For a tribal, racially-derived language in a
modern unified nation state, which ancient Ireland never was, would be a contradiction
in terms, and although Gaelic is upheld in theory and mainly employed on a
selective basis, it is English that continues to be spoken by the great
majority of Irish people in practice and for everyday use - a fact which only
accords, after all, with a national identity.
But such an identity is not true or endemic to the Gaelic Irish, no more
than is the national language that goes with it. For as an extremist people, the Gaelic Irish
could only be truly at home in extremes, either side (though not both at once)
of nation-state identity, the very identity that accords with an atomic,
bourgeois integrity more suited to, and long upheld by, the British,
particularly the English. Consequently
the nation-state identity, as currently supported by a majority of Irish
people, can only be regarded as a means to a higher end, rather than as an end,
or ideal, in itself, and this end should entail an ideological identification
in the supra-national framework of a Centrist federation where, eventually, Esperanto
or some such supra-national language, including a modified form of Gaelic, will
become the norm and all national tongues, including English, fade into the
distance of atomic history, along with nation states. Thus because the true Irish, or Gaels, were
obliged to adopt an alien tongue in the struggle for national freedom, they
should be ready and willing to abandon it in due course, once they become truly
free in the post-state ideological identification of the Centre, and thereby
come properly into their own on an extremist basis, the antithesis to tribal
Gaelic and, needless to say, to the warring kingdoms of ancient Ireland!
172. Of all national languages, English is
undoubtedly the most international, not only with regard to the United Kingdom
of the three British countries and preponderant part of one Irish province, but
also on account of English being either the official or predominating language
of countries such as Eire, the United States of America, Canada, Jamaica,
Bermuda, the Bahamas, Australia, New Zealand, South Africa, Zimbabwe, etc., as
well as being spoken as a second language in many other countries throughout
the world. Countless millions of people,
whether historically connected with the British Empire or not, now speak
English or, at any rate, some national variation on it, and in some contexts,
notably air-traffic control and aerial transportation, it has become the
standard international language.
Doubtless this inherently national though partly international language
will continue to be used in certain contexts well into the future, much as
Latin continued to be employed on a selective basis long after the Roman Empire
had officially disappeared, and I fancy that my work will be partly responsible
for preserving English long after Esperanto or some such supra-national
equivalent has become the global norm.
173. I am not interested in a person's assumed or
known race; what matters to me is his nationality and the cultural identity
that lies behind it. Is he Irish or
British, Catholic or Protestant, Irish Catholic or Irish Protestant, British
Catholic or British Protestant? This is
what counts from a Social Transcendentalist standpoint; for it enables one to
divide the wheat from the chaff, the true Irish from the false Irish and, just
as surely, the false British (or Ulster Catholics) from the true British or, at
any rate, U.K. citizens. As an extreme
ideology, Social Transcendentalism is primarily intended for the true Irish,
those of republican allegiance whose official religion is Roman Catholicism ...
though who, as proton-wavicle equivalents, have to be delivered from the
electron-particle domination of the Republican State and offered the prospect
of an electron-wavicle allegiance in the Centre. For the Irish are not really of a particle
bias; they exist in a society which upholds a compromise between church and
state, culture and civilization. They
are, in effect, the wavicle wheat that must be delivered from the particle
chaff, delivered from the democratic State by the theocratic Centre, and
delivered, no less, from their traditional atomic and/or proton-biased
Protestant adversaries. For Social
Transcendentalism can and must use the democratic machinery of the Republican
State to win the sovereign People to its side and thereby release them from
Catholic allegiance, an allegiance which derives, after all, from the inherent
wavicle bias of the true Irish. I do not
oppose such a bias. On the contrary, it
is the hallmark of a morally superior people.
But as electron-particle equivalents within the republican framework of
Eire's democratic constitution, the true Irish would be better served by an
electron-wavicle upgrading, the next logical step beyond political sovereignty
in the religious sovereignty of the Centre.
Then and only then can they come into their own and run with their
inherent ideological grain, elevated above the Republican State and freed from
the obsolete wavicle bias of the Catholic Church, no longer at cross-purposes
or under the constraint of irrelevant criteria.
They are not true republicans, no; for their inherent wavicle bias
fights shy of materialist allegiance.
But as half-hearted, or nominal, electron-particle equivalents they are
at least in a position to embrace electron-wavicle criteria with a full heart,
and so break completely free of the proton past and be in a better
psychological position to subsequently approach their traditional
opponents. This is infinitely preferable
to the republican status quo, and it can only lead to a brighter future for the
Irish, a future in accordance with their sovereign wish rather than alien to it
(as would be the emergence of a state absolutism under some form of communistic
materialism, where hard-line electron-particle criteria ruled supreme, devoid of
God-building tendencies, i.e. of a transcendent aspiration, though full of
God-destroying ones), a situation which, given the true Irish people's inherent
idealism, could not be tolerated for long, even supposing it could reasonably
come about in the first place!
174. No, I do not oppose a religious bias in
Ireland; for that is Ireland and must forever remain so! What I oppose is an obsolete religious bias,
one stemming from the Father and having its fulcrum, so to speak, in the Blessed
Virgin. Only by swinging from that
proton-wavicle bias, wherein Christ is acknowledged on a tangential as opposed
to a truly independent basis, i.e. as a child on His Mother's lap instead of as
a man, to the electron-wavicle bias of the Second Coming and correlative transcendental
aspiration towards a definitive salvation (of pure spirit) can the true Irish
acquire a truly progressive and divine orientation, which will place them in a
superior ideological position to the atomic and, in a certain narrowly pedantic
sense, more Christian Protestants. Needless to say, such a position is of the
utmost necessity, if the true Irish are subsequently to overcome the opposition
of their traditional enemies. I cannot
but emphasize how unqualified both the Republic and the Catholic Church are in
this respect, and as a true-born Irishman I hope the Irish will place their
confidence in me when I say this!
175. Unlike Sinn Fein and
the Provisional IRA traditionally, Social Transcendentalism would not be interested
in achieving political power with a ballot paper in one hand and an armalite in
the other, since circumstances in the South of
176. Rock-jazz: the Social Transcendentalist
equivalence with a bias for pitch.
Jazz-rock: the Transcendental Socialist equivalence with a rhythmic
bias. Here God and Devil (at Second
Coming and Antichrist levels) draw closer together on a compromise basis
analogous to latter-day stripped-down scooters and streamlined motorbikes,
while respectively retaining their essential biases. Certainly a step beyond the absolutist
idealistic dichotomy of modern jazz on the one hand and of hard rock on the
other, which corresponds to a kind of Mod/Rocker antagonism of streamlined
scooters and plain motorbikes, commensurate with a Fascist/Communist
polarity. For modern jazz is extremely
pitch orientated, whereas hard rock is extremely rhythmic - as, of course, is
punk rock, its more militant and degenerate successor. So a jazz/rock antagonism which,
ideologically speaking, may be said to precede the truly enlightened,
latter-day distinctions between rock-jazz and jazz-rock, otherwise known as
'fusion' and 'progressive', which correspond, so I maintain, to the
aforementioned ideological equivalents respectively; though perhaps funk-jazz,
with its suggestion of transmuted rock, would be a more accurate description of
or, at any rate, useful alternative to the former?
177. However, if music on the People's theocratic
levels can be categorized in this way, then so can music on the People’s
democratic levels be categorized in a manner indicative of a sort of
Marxist/Nazi dichotomy analogous to the distinction between racing cars on the
one hand and hot rods and/or land-speed rocket cars on the other, both of which
may be regarded as stemming from an inherently democratic tradition ... of cars
in general. Just so, these opposite
types of People's democratic music stem from the inherently democratic
tradition of acoustic orchestras, with orchestral formations still employed,
though not necessarily on a classical symphonic basis. Of the two types of orchestra-oriented music,
the Marxist equivalent ... of Socialist Realism is undoubtedly the more
conventional or conservative in constitution, just as a racing car is more
conventional or conservative, by automobile standards, than a hot rod, even if
generally more militant and, hence, aggressive.
Social Realist orchestral music may well be highly rhythmic and even
martial in scope, as in the case of certain Shostakovich and Khatchaturian
scores, particularly those of a symphonic nature. Ideologically hostile to music embodying form
without content, or 'formalism' as it was generally called in the Soviet Union
(long the homeland of musical Socialist Realism), such music usually has a
commemorative or propagandist essence in loyalty to the proletariat; though in
practice this programmatic music often falls short of a truly revolutionary
conceptualism or content through being limited by the inherent instrumental
constraints of symphonic orchestras and classical norms, not least of all with
regard to form. However, where the other
type of People's democratic music is concerned, radical individualism and
creative experimentalism take precedence over all or most other considerations,
and the resultant music, usually more pitch orientated than rhythmic, has an
unequivocally avant-garde implication which can only appeal to those for whom
the compositional genius is still the touchstone of creative greatness and
genuine 'art'! Such idealistic music is
normally part acoustic and part electronic, making use of orchestral
instruments arranged into some unorthodox or radical combination on the one
hand, and of electronic instruments, including synthesizers, on the other;
though it may also be confined to the latter, and so produce purely electronic
sounds. Either way, one is thinking in
terms of composers like Stockhausen, Boulez, and Kagel, whose avant-garde
music, while being beyond the radical Conservative level of the more advanced
or pitch-oriented petty-bourgeois composers like Tippett and Berio, nonetheless
falls short of modern jazz, and should therefore be ascribed a Nazi parallel,
analogous to the distinction between hot rods and scooters.
178. Certainly, few people would confound the
music of the aforementioned composers with that, within a group format, of
Miles Davis, John McLaughlin, Larry Coryell, Jean-Luc Ponty, or George Duke,
which is closer, in concept and tone, to the rock-jazz ensembles of groups,
extant or defunct, like Weather Report, Return To Forever, Colosseum II, Soft
Machine, and the Mahavishnu Orchestra.
However that may be, both types of People's democratic music, together
with all types of bourgeois music, would be beneath the pale of a Social
Transcendentalist society and consequently subject to proscription. One would not want anything Marxist or Nazi
there, and even Fascist and Communist levels of music would be less than
relevant, as, in a sense, would jazz-rock, that Transcendental Socialist
equivalence more typified by groups like Emerson Lake and Palmer (ELP),
Genesis, Focus, Deep Purple, Pink Floyd, and Santana, whose music, while
containing a fair amount of improvisational pitch, has a rhythmic and/or vocal
bias derived, one could argue, from hard rock.
Yet, even so, a Social Transcendentalist society would be open with
regard to most Transcendental Socialist equivalents, which would correspond, in
moral terms, to the opposition of the Devil to God within the alpha-stemming
closed-society world of the Roman Catholic Middle Ages, an
old-brain/subconscious, monarchic/papal dichotomy, in which Satan and the
Father were locked in eternal combat, and the People, whilst expected to
demonstrate a Roman Catholic bias for divinity, were not exempt from sin. Certainly something analogous could be
expected to apply in the Social Transcendentalist Centres of the transcendent
future, with Transcendental Socialist equivalents and their adoption thereof
amounting to the Centrist equivalent of sin which, whether confessed to or not,
would be better avoided. But, of course,
People's theocratic music will be different within a properly Social
Transcendentalist framework from what it is within the open societies of the
contemporary bourgeois West, where relativistic criteria tend to influence the
instrumentation and constitution of People's music. Doubtless electric guitars, basses, violins,
pianos, and organs will be consigned, at some future closed-society date, to
the rubbish heap of musical history (along with orchestras, classical
ensembles, and acoustic instruments generally), in view of their less than
genuinely theocratic status. Only
synthesizers will remain and be programmed to provide such subordinate rhythmic
or percussive roles as are required to support the preponderantly
pitch-oriented integrity of truly Social Transcendentalist music, so that
something similar to the most transcendent music of Jean-Michel Jarre becomes
the accepted norm. Should Transcendental
Socialist music also progress to synthesizers in the future, one fancies that
there would be more rhythm and percussion than pitch in its musical
constitution, with or without vocals.
But that is of course another - and uncertain - story. Certainly, Transcendental Socialist
tendencies within a Social Transcendentalist society would be manifested on
synthesizers, the only instruments truly pertinent to such a society.
179. Airbrush art is to painting what the
electronic avant-garde is to music and what hot rods and/or land-speed rocket
cars are to automobiles - namely, a Nazi equivalence in between extreme
right-wing petty-bourgeois Abstract Impressionism (using conventional brush)
and superfolkish light art, particularly in the contemporary guise of
lasers. Held at a transcendental remove
from the surface of the canvas or other material to be painted, the airbrush
squirts a thin jet of paint onto it by means of a current of compressed air, a
technique which allows for a more evenly precise distribution of paint, making
for greater clarity and smoothness of texture.
Such paintings as are produced in this revolutionary manner should correspond
to a People's democratic level of art, short of the theocratic levels of
Fascist laser art and Centrist holography but diametrically opposite, or
parallel to, the Marxist equivalent ... of Socialist Realism, which generally
makes use of a more traditional technique or brush, in fidelity to proletarian
subject-matter. More radical, in its
way, than extreme left-wing petty-bourgeois Abstract Expressionism, Social
Realist art nevertheless falls short of sculptural light art and tubular neon
art, those Communist and Transcendental Socialist equivalents beyond, which may
be regarded as corresponding, in analogical terms, to plain motorbikes and
streamlined motorbikes respectively, both of which are theocratically inferior
to streamlined scooters and stripped-down scooters, just as sculptural light
art and neon art are theocratically inferior to laser art and holography. Although what I said, when discussing
People's theocratic music, with regard to a Social Transcendentalist toleration
of certain kinds of Transcendental Socialist phenomena would apply no less to
the lower types of People's theocratic art, which would seem to correspond to
the materialistic side of things, in contrast to their idealistic side.
180. As do hard-line Irish Republicans, with their
desire for a 32-county People's Republic, in which electron-particle criteria
would reign supreme. Such people,
particularly in the South, would seem not to have learnt the lessons of
history, which teach that victory goes to the soft-liners because they typify
the true Irish people's wavicle bias and are therefore more representative of
Ireland. Soft-line republicanism means a
liberal republic with a titular president.
It suggests a nominal rather than a fanatical adherence to republican
criteria, in confirmation of the true Irish people's unwillingness to identify
too closely with materialism, i.e. electron-particle criteria. Progress can be made, but only
upwards, away from the expedient Liberal Republic into the electron-wavicle
Centre, where Social Transcendentalism would command and expect fanatical - I
almost said hard-line - adherence from the People, in consequence of their
having acquired a politico-religious structure with which they could truly
identify. In this higher type of society
the People would become their own spiritual salvation under the guidance and
with the assistance of specially appointed Centrists, who would staff the
meditation centres specifically built for the purpose of encouraging the People
to cultivate their newly-acquired religious sovereignty. But in a People's republic, the People (as
proletariat) would still be politically sovereign and could only remain so,
whether or not they continued to be subject to the proton-wavicle influence of
the Roman Catholic Church - a not-improbable situation, given the paradoxes of
Irish republicanism! But what a phoney,
hypocritical farce! A
so-called People's Republic with the Catholic Church still extant? Certainly not a genuinely
electron-particle republic, and therefore emphatically not a
People's society. Unless,
however, such hard-line republicans really did intend to get rid
of the Church - as one imagines Socialists and Communists would want to do -
and leave Ireland bereft of religion and little different from the most
atheistic Socialist states, not to mention countries like Great Britain! Yet
all this is idle speculation! For the
Irish, with their inherently idealistic bias, would never tolerate such a
betrayal of religious allegiance, but probably fight it tooth and nail! The Pope had no doubt, when he visited
Southern Ireland, that he was addressing a 'God's people', and one need not
question the veracity of that statement!
Better to be a 'God's people' than a 'Devil's people', better papal than
monarchic. But better again to become a
'God's people' on the highest, ultimate level of God, with regard to the Holy
Ghost, and to do so through the agency of the Second Coming rather than to
remain tied - and paradoxically within a republican framework - to the Father and
the proton-wavicle essence of the Catholic Church. A progression from the
subconscious to the superconscious, to a properly People's level of religion
within the context of an Irish Social Transcendentalist Centre. A People's theocracy, in which superfolkish
criteria take precedence over proletarian criteria (as relative to the new
brain), and Irish idealism is consequently stepped-up to a maximum level of
transcendent aspiration, becoming, in effect, superidealism.
181. Yes, this is the sort of People's Ireland
that, given the requisite enlightenment, a majority of the true Irish would
surely want, not the sell-out to atheistic materialism which a People's
democracy, if true to its own hard-line particle essence, would entail....
Although still worse would be an authoritarian dictatorship over the People
which not only illegally and unlawfully deprived them of their political
sovereignty but, even more scandalously, refused to grant them religious
sovereignty in return, and all because the usurpers in question had no
religious authority themselves and therefore could not transfer such
sovereignty to the People even if they wanted to - a big 'if', given the
tyrannical nature of such men! No, if a
People's democracy would be bad enough, a military dictatorship would be far
worse! The People must be spared both of
these diabolical fates and permitted, in due course, to use their political
sovereignty as they think best, which hopefully will be for something better than
what they already have. And what can
that something be, if not religious sovereignty within the framework of a
Social Transcendentalist Centre?
Hard-line republicans will doubtless oppose this and try to defeat
Social Transcendentalism at the polls, as will soft-line republicans of the
democratic establishment. But if the
true Irish know what's best for them, they will see the light in good
time. After all, what real alternative
is there? Better forward and up than
either forward and down or round and round in a vicious circle of democratic
stagnation, forever electing politicians who can do no better, in the secular
nature of their positions, than perpetuate the world!
182. Unlike the Irish, the British aren't really
politically sovereign - not, at any rate, in essence. For if they have the appearance of political
sovereignty, they are yet inherently subjects of the reigning monarch, and
British parliamentarianism is nothing less than the reflection of a compromise
between monarch and people in a quintessentially bourgeois framework. Were the People truly sovereign, Britain
would be a republic, like Eire, though that is far from being the case, and one
is tempted to say partly because a large percentage of the British people are
less than proletarian or superfolkish, but either biased towards protons and
therefore monarchic, or biased towards neutrons and therefore parliamentary; in
other words, of an aristocratic or a bourgeois predilection, and consequently
short of being 'people' in the more radical or proletarian sense. No, the British people are not politically
sovereign, even when proletarian, but subjects, one and all, of both the
reigning monarch and that monarch's sovereign parliament, so that the
compromise is between proton and neutron equivalents or, put in physiological
terms, the old brain and the mid-brain.
Thus as an inherently proton-biased phenomenon, the United Kingdom can
hardly be described, contrary to what passes for official rhetoric, as a
country where the People are free - in short, as a free country. Free it may be to the extent that no-one
(with the possible exception of the Americans and, latterly, the Japanese) has
invaded and either conquered or liberated the country, and free it may also be
to the extent that the People have an ethical choice between good and evil,
which allows those of low moral calibre to choose the lower alternative with
relative impunity. But free it most
certainly is not in the all-important
sense of the People, as proletariat, being free from proton and/or neutron
constraints in either a hard-line (electron-particle) republic or, as in the
case of Southern Ireland, a soft-line (electron-biased atomic-particle)
republic which should allow for the possibility, under Messianic auspices, of
an electron-wavicle salvation (from the world) in due course. On the contrary, no country could be less
free than the United Kingdom in this most important respect!
183. The traditional Biblical notion that man is
(or was) made in God's image ... may have some validity to the extent that it
applies to subnatural or alpha-stemming man, whose atomicity would reflect a
proton bias and whose behaviour would accordingly be closer to the
proton-proton reactions of stars than to the electron-electron attractions of
pure spirit, conceived as the culmination of electron evolution. The warlike behaviour of pagan and
early-Christian man could certainly be described as reflecting a proton, or
reactive, bias and therefore as existing as a kind of extrapolation from some
primal source of proton reaction.... Not a very flattering or praiseworthy
image by contemporary standards, but nearer the truth of matters
nonetheless! Or perhaps not
entirely? Perhaps a distinction between
the Creator and the Devil should continue to be drawn, so that only some men
could be described as having been fashioned in God's image - namely those more
biased towards the subconscious than the old brain, and who were accordingly
dreamers rather than doers, poets instead of warriors, priests as opposed to
princes. No, this will not entirely suffice
either, for the truth of the matter is more complex than that! The fact is that man was not fashioned in
God's image but, rather, in a combination of images derived from the Creator
(subconscious), the Devil (old brain), and the world (body), so that, far from
being a pure image of the Creator, he was - and in many cases continues to be -
a reflection, on higher evolutionary terms, of the basic tripartite
distinctions at the roots of Creation ... between the central star of the
Galaxy, the sun, and the earth, which is to say, between God, Devil, and world
equivalents, with capacities for good and evil or ethical neutrality depending,
to a large extent, on his particular temperament, intelligence, social
position, racial configuration, historical circumstances, etc., which may or
may not permit of a bias one way or another, but can never allow him to be all of any given thing
- least of all good or evil, passive or active.
So man is no more made in God's image than in the Devil's or the
world's, but is a combination, to varying extents (depending on the individual)
of all three. How an individual man
conducts his life will indicate whether he has a bias for the subconscious, the
old brain, or the body, and while historical generalizations can be made on the
basis of race, it should not be forgotten that every people is an amalgam of
different types of persons, some gentle and dreamy, others fierce and active,
yet others - perhaps the great majority - standing somewhere in between the two
extremes.
184. But I have been discussing only the
alpha-stemming or pagan stage of man, or man as a subhuman absolute derived
from the cosmic world order. Obviously,
similar divisions must apply on the succeeding atomic level of Christian
relativity, with some men being partial to a wavicle bias, others partial to a
particle bias, and yet others given to a more balanced atomicity suggestive of
a physical compromise - a distinction, one could contend, between Christ,
Satan, and the world, taking Christ as an idealistic relativity, Satan as a
materialistic relativity, and the world as a realistic relativity balanced
between protons and electrons, with worldly people caught between the divinity
of the Church and the diabolism of the State, torn hither-and-thither between Christ
and Satan, the mind and the brain, which seek to influence and regulate their
own bodily realism. To be made in God's
image alone would be no less impossible on this atomic level of evolution than
on the preceding proton level, though the best men would have a bias for the
conscious mind over the brain and/or body, and accordingly be genuinely
Christian.
185. When we come, however, to the third level or
stage of man's evolution, we are beyond the Biblical notion of man being made
in God's image, whether in terms of the Creator or of Christ, the Old Testament
or the New Testament, and must think in terms of his being remade, above the
world, in the image of either the Second Coming or of the Antichrist - the next
logical stages of God and Devil, as pertaining to the superconscious and the
new brain respectively, with an electron-wavicle bias and an electron-particle
bias the elemental concomitants.
Obviously, we are referring here to man in superfolkish and proletarian
categories, as germane to the People, and though no such man can be entirely
remade in the one image or the other - all men of the People having both a
superconscious and a new brain, not to mention a body that tags along
behind, as it were, on a largely anachronistic basis - he can nevertheless be
predominantly fashioned in the one image or the other, depending whether
Fascism or Communism, Social Transcendentalism or Transcendental Socialism, is
the order of the day, the prevailing ideology for any particular people or
country. Hence the division of the
People into the ideological distinctions between God and the Devil on the
Messianic and Antichristic levels of superconscious and new-brain affiliation,
with one or the other bias preponderant according to the ideological context. Throughout our projected Centrist federation
- of which a transmuted Ireland would be a component - it should be the
electron-wavicle superconscious that preponderates; throughout the Commonwealth
of Independent States (formerly the Soviet Union) on the other hand, it could
only be the electron-particle new-brain that predominated - clearly a
distinction between the materialistic superidealism of Social Transcendentalism
and the idealistic supermaterialism of Transcendental Socialism, corresponding,
in analogical terms, to the parallel dichotomy between latter-day stripped-down
scooters and streamlined motorbikes respectively. Doubtless streamlined motorbikes would be as
much the exception to the rule in a Social Transcendentalist Centre ... as
stripped-down scooters in a People's Republic.
An open society may tolerate both kinds of People's theocratic modes of
road transportation, not to mention their more absolutist precursors, but such
a relativity would be taboo in a properly closed society on the People's theocratic
level, where a bias for one or the other kind would preponderate, and possibly
to the extent of making the alternative mode of road transportation officially
illegal. However, the remaking of man in
the image of the Second Coming would take precedence over every other
consideration within the Centrist federation, and the inevitable outcome would
be a new, superfolkish humanity aspiring, through self-realization, towards
definitive Holy Ghost - the ultimate stage of God, beyond all messiahs and above
all devils, the freest possible manifestation of electron-wavicle mind.
186. Subconscious, conscious, and superconscious:
subfolk, folk, and superfolk. Old brain,
mid-brain, and new brain: peasants, artisans, and proletarians. Subhumanity, humanity, and superhumanity.
187. Does not the distinction between gentlemen
and men derive from a wavicle as opposed to a particle bias - gentlemen
preponderantly biased towards wavicles and men, by contrast, predominantly
biased towards particles? In which case,
one could speak of subgentlemen and submen, gentlemen and men, and
Supergentlemen and Supermen - the first distinction applicable to an autocratic
stage of civilization, the second to a democratic stage, and the third (as
between superfolk and proletariat) to a theocratic stage.
188. So far as the production and appreciation of
the best contemporary music, whether modern jazz or rock-jazz (fusion) is
concerned, we live in an age of supermusic - electric and pitch orientated, in
contrast to one of either music or submusic, though both melodic and rhythmic
types of music still exist and continue to be performed. But there is also a sense in which modern
jazz and rock-jazz, not to mention hard rock and jazz-rock (progressive), are
beyond music, if by 'music' we mean a sort of middle-ground phenomenon
especially pertinent to an atomic age.
As the reader will confirm, in none of the above terms does the word
'music' occur. Therefore music, like
literature and art, is fast becoming a thing of the past, merely confined to
bourgeois appreciation. Perhaps, after
all, the only true supermusic, in this sense, is pop - the predominantly
electric melody-centred music of the broad masses, a music analogous, in its radically
atomic constitution, to pop literature and pop art - superworldly as opposed to
worldly, the superbodily 'art' of the masses.
So not, under any circumstances, to be confounded with the more extreme
'music' of the Fascist and Social Transcendentalist, Communist and
Transcendental Socialist elites, for whom jazz and rock-jazz, rock and
jazz-rock are the supermind and superbrain alternatives respectively - Supergod
and Superdevil either side of the superworld.
189. Which brings us to the possibility of a fresh
terminological perspective with regard to the God/Devil dichotomy, beginning on
the proton levels of Subgod and Subdevil, proceeding to the atomic levels of
God and Devil, and culminating on the electron levels of Supergod and
Superdevil, all of which would approximately parallel submind/sub-brain,
mind/brain, and supermind/superbrain stages of psycho-physical evolution. One should, however, distinguish between
Greater Subgod and Lesser Subgod(dess), as also between Lesser Supergod and
Greater Supergod, which is to say, between the Father and the Blessed Virgin on
the one hand, and between the Second Coming and the Holy Ghost on the other;
although, from a Social Transcendentalist standpoint, it is only the latter
which truly count, since they alone pertain to a free-electron level of
society, beyond both God and Subgod(s), not to mention above the Antichristic
Superdevil.
190. Submind, mind, and supermind: subconscious,
conscious, and superconscious.
Sub-brain, brain, and superbrain: subwill, will, and superwill. Combine the two on each level and one is
speaking of sub-intellect, intellect, and super-intellect - levels of atomic
compromise in between the wavicle and particle extremes and their attributes thereof. If consciousness on any given level is
inherently divine and will inherently diabolic, then intellect is a kind of
worldly compromise coming in-between.
One recalls that the 'tree of knowledge' - symbol of the world - was
forbidden to those who were One with God, or (as I should now say) the Greater
Subgod. Without intellect, however,
there could have been no progression from one level of divinity to another, nor
can there be any future progression. For
the world is the arena in which new allegiances are forged, whether for good or
evil or a combination of both, and, like the world, the intellect mediates
between will and consciousness, using will to further consciousness if it
proceeds from a divine bias, using consciousness to further will if it proceeds
from a diabolic bias - the difference, one could argue, between Social
Transcendentalism and Transcendental Socialism, Supergod and Superdevil on the
wavicle/particle levels of mind and brain.
191. Supersex is to sex what supermusic is to
music - namely, a superworldly extension beyond natural sex which is flanked,
on either side, by Fascist and Communist modes of elite sex. Being rather more moderate than these latter
modes of sex, which correspond to superdivine and superdiabolic parallels, supersex
may be described as the sexuality of the broad masses, which accordingly takes
the form, depending on one's gender, of either 'sex doll' intercourse or
vibrator stimulation, that is to say, an extension of natural heterosexual
experience into supernatural heterosexual channels which mirror, on higher
terms, conventional sexual experience. A
plastic inflatable is somewhat like a woman to a man and, conversely, a
vibrator somewhat like a man or, at any rate, penis to a woman, and their use
is compatible, so I maintain, with supersex and equivalent, on analogical
terms, to pop music, trikes, transistor radios with microlight headphones, and
other extreme middle-ground phenomena.
192. More radically extreme, however, are the
Fascist and Communist, Social Transcendentalist and Transcendental Socialist
elite levels of sex, which correspond to a new genre, beyond the democratic and
superdemocratic stages of heterosexual activity, and therefore within the
broadly theocratic category of erotica and/or pornography. If a basic distinction is to be drawn between
Fascist and Communist modes of erotica, it can only be that the former centres
on woman and the latter on man - a straightforward contrast between
heterosexual and homosexual categories, with just one model in each photo,
analogous, one could argue, to the absolutism of (streamlined) scooters on the
one hand and of (plain) motorbikes on the other. However, beyond such erotica are the rather
more pornographic, because relativistic, levels of People's theocratic sex,
corresponding to Social Transcendentalist and to Transcendental Socialist
extremes respectively, and I have no hesitation in contending that whereas the
former will indicate a distinctly heterosexual bias, the latter will display a
homosexual bias without, however, being completely homosexual. Which is to say, a distinction will exist
between pornography focusing attention upon the female model and pornography
focusing attention upon the male model, with, in all probability, the female on
top of the male in the Social Transcendentalist context and, by contrast, the
male on top of the female in the Transcendental Socialist one - the former
emphasizing the vagina and the latter the male model's backside, the analogy
this time being rather more between stripped-down scooters and streamlined
motorbikes - the female corresponding to the streamlined panelling and the male
to the engine; although we could just as easily cite an analogy between
rock-jazz and jazz-rock, where these relativistic kinds of pornography are
concerned, as confine ourselves to scooters and motorbikes! However that may be, the particle element,
viz. the penis, will be subordinate to the wavicle element, viz. the vagina, in
the Social Transcendentalist kind of pornography, whereas the wavicle element
will be subordinate to the particle element in the Transcendental Socialist
kind. Probably the latter would be
either officially banned or severely curtailed in an actual Social
Transcendentalist society, while the former would be modified forwards ... from
its generally adult level in the contemporary open societies to a comparatively
more juvenile level, commensurate with higher moral standards for adults, in
the future closed societies, this in turn being superseded by a more absolute,
though no less lawfully juvenile, female-centred erotica at a later stage of
Centrist evolution, in accordance with a shift from Social Transcendentalism to
Super-transcendentalism.
193. Those who resist pornography on the grounds
that it encourages masturbation and is therefore harmful to man's natural
inclination for copulation are deluded naturalists who would keep man forever
enslaved, like apes, to naturalistic behaviour and consequently incapable of a
supernatural aspiration towards transcendence, or the Greater Supergod. They want him, in effect, to continue
stemming from the Greater Subgod, the Subdevil, and the Subworld of natural
phenomena, of which the body (minus the head) is a kind of organic
extrapolation. Foolish, ignorant,
reactionary men! The superwill of the
Second Coming, or Lesser Supergod, requires otherwise, and if progress is to be
made and man improved ... his superwill will be done and you will be consigned
to the rubbish heap of history, to rot away along with your anachronistic
beliefs! In a Social Transcendentalist
society adult males would be expected to donate sperm to their local sperm
banks for subsequent artificial insemination into the wombs of prospective
mothers. There would be no atomic family
relationships in the free-electron society of the future! Men and women would not live together, as in
open societies, and neither would children be brought-up privately but, on the
contrary, in special public institutions well away from the general run of
adult life. All this will doubtless take
time to bring about, but steps would be taken, under Social Transcendentalist
guidance, to ensure that the existing natural patterns of society were
undermined and gradually replaced by the supernatural patterns of a truly
closed, free society given to transcendental aspirations.
194. One thing the Irish have suffered too much
from is rent. Like justice, about which
I spoke at some length earlier, rent would be consigned, under Centrist
auspices, to the rubbish heap of history, along with those who, as landlords,
still profit from unearned income and the exploitation of the poor. There would be no landlords, nor any other
kinds of lords, in the Irish Social Transcendentalist Centre. Only freedom for the People from all such
predators and property owners! What
pertains, as aristocratic and bourgeois exploitation, to the proton and neutron
stages of evolution, cannot pertain to the electron stage beyond, which demands
nothing less than the freeing of the sovereign People from all proton and
neutron domination, and their elevation, under Social Transcendentalism, from
the particle 'sinfulness' of the State to the wavicle salvation of the Centre.
195. There is a sense in which it could be
contended that the Subdevil created fish, the subworld animals, and the Subgod
birds. By which I mean that, since the
sea is a watery medium, there must be a sense in which it is a materialistic
environment completely enveloping those who swim in it. Animals, on the other hand, exist in a
compromise environment between land and air, trotting about through the air
with their hooves or paws firmly planted on the land, and this suggests a
realistic balance between the materialism of the land and the idealism of the
air. Birds, however, spend most of their
time in the air or, at any rate, off the ground, whether perched on branches or
resting on some high promontory, and may therefore be accorded an idealistic
bias - the air, in contrast to land and sea, being a sort of high and
translucent medium suggestive of idealism.
Thus while fish and birds are antithetical, animals are a kind of
in-between compromise analogous to the world.
The idealist will doubtless prefer birds to fish, the materialist ...
fish to birds. But the realist will
either stick with animals or, if partial to decadent relativity, alternate
between fish and birds, a fact which, of course, applies to his eating habits
no less than to any professional or recreational ones. Personally, I would describe the first
realism as traditionally British and the second realism as contemporary
American, the difference, in other words, between a genuinely middle-ground
atomicity and a spaced-out, or post-atomic, relativity symptomatic of a
civilization which isn't so much worldly ... as a paradoxical combination of
the Devil and God on predominantly post-atomic terms. Short in historical terms of the next
evolutionary steps into Fascist and Communist or Social Transcendentalist and
Transcendental Socialist ideological extremes, America is nonetheless the
nearest thing to them within a relative and inherently atomic context. Petty bourgeois rather than bourgeois, the
seemingly manic-depressive alternation between fish and birds would, one
imagines, be more typical of the average American diet than either a fixation
on fish or on birds or, as in Britain, a penchant for animal flesh,
particularly beef, pork, and lamb.
Conversely, one could hazard speculation to the effect that a fish-only
diet would be acceptable to hard-line Communists, providing the fish was fried
and accompanied by chips, whereas a bird-only diet would be the ideal of
hard-line Fascists, with or without mashed potatoes, though preferably with
mash of the packaged variety. Could it
be that, in contrast to Communists, Transcendental Socialists would have a
penchant for flying fish while their Social Transcendentalist counterparts,
eschewing undue idealism, settled for ducks or geese? No more than a jocular suggestion, but not
entirely devoid of ideological logic!
196. No more than is the ideological distinction
between Nazi paedophilia and Marxist homosexuality, the one an idealism
involving children, the other a materialism involving men, both of which are
beyond the pale of ordinary heterosexual relations but beneath the pale of
erotic and/or pornographic stimuli, as appropriate to the theocratic levels of
People's sexuality already discussed, and consequently categorizable as
manifestations of a democratic level of People's sexuality analogous to racing
cars on the extreme left and to hot rods and/or land-speed rocket cars on the
extreme right. In each case, one is
alluding to an absolutist attitude towards sex which precludes the possibility
of sexual feedback in the form of a shared or reciprocal orgasm. The vagina of a young pre-pubic girl would no
more be capable of orgasmic response to phallic stimulation than the rectum of
a homosexual, and in both cases a form of unnatural intercourse is the
result. Paedophilia generally implies
sexual relations between adults and children, if rather more on a heterosexual
than a homosexual basis, and is doubtless as rare as hot rods and/or land-speed
rocket cars, and certainly not something which a civilized society could
encourage! However, homosexuality,
including pederasty, is rather more prevalent these days, particularly in the
decadent West, and I venture to speculate that homosexual relations between
adults are a left-wing Marxist equivalent, whereas those involving men and
juveniles are a right-wing Marxist equivalent analogous to go-carts rather than
racing cars, as though indicative of a more idealistic approach to sodomy
(pederasty). However that may be, and
bearing in mind that sexual intercourse between men and young girls could also
be divided into two categories (with anal violation indicative of a left-wing
Nazi equivalent), I have absolutely no hesitation in maintaining that a Social
Transcendentalist society would unequivocally condemn both modes of People's
democratic sexuality, and ensure that no encouragement was given to either!
197. In complete contrast to the official
encouragement that would be given to the use of plastic inflatables and/or
vibrators on the one hand, and to ideologically acceptable modes of pornography
on the other, with a view, in each case, to leading the People beyond
traditional heterosexual relationships and the atomic, or naturalistic,
societal arrangements which are their logical corollary. I have scant respect for natural laws, since
they mainly stem from the alpha of evolution, with particular reference to the
subworld of planetary phenomena, including nature, which has its parallel in
the human body. If republican humanity
is to achieve spiritual salvation, it must be liberated from enslavement to
nature and led in the supernatural direction of the Holy Spirit, or Greater
Supergod, and this applies as much to sexual behaviour as to anything
else. The establishment of a
free-electron society, beyond and above all atomic naturalism and proton
subnaturalism, will require that, in the interests of evolutionary progress,
sublimated and artificial modes of sexual behaviour supersede natural
modes. Sperm banks and artificial
insemination would become the norm for purposes of procreation, and I incline
to believe that even the development of embryonic life will eventually become
largely, if not wholly, an artificial matter, as incubators, or artificial
wombs, take over from natural wombs, thus saving females (become
quasi-supermen) the burden of bearing children, and thereby furthering their
liberation from naturalistic enslavement, a liberation which would seem to be
portended in the current undermining, through both abortion and contraception,
of traditional propagative norms, more indicative, I would argue, of the
disintegration of an old civilization than the beginnings of a new one.
198. But if natural propagation would become
officially taboo in a supernatural closed society, and natural copulation no
less so, given the religious sovereignty of the People as Holy Ghost, then the
virginity of young women could prove a grave obstacle to their being able to
conceive children via artificial insemination were not measures taken to free
them from it, prior to any such undertaking.
Such measures as were deemed necessary to prepare the way for subsequent
motherhood in young women would become, within a Social Transcendentalist
context, the responsibility of the Centre, which would be empowered to serve
the People in this way by saving them the necessity of recourse to natural
copulation for purposes of facilitating the subsequent conceptual eligibility
of young women, with specific reference to artificial insemination. However, the number of children a young woman
was entitled to bear could not be left to chance but would have to be strictly
regulated in accordance with transcendental criteria, with perhaps a maximum of
two in each case, and I fancy that even the age-range at which such a person
was entitled to become pregnant would be regulated on similar counts, the most
suitable age being, say, somewhere in the region of 16-21, in order to preclude
an overspill or extension of maternal responsibilities - at any rate as regards
conception - into properly adult life, which could and, indeed, should be more
profitably employed in the development of spirit, both culturally and
religiously, thereby equalizing the sexes and contributing towards the
furtherance of a more uniform society.
199. Social Transcendentalist pornography, about
which I spoke above, should never put the viewer in the position of a mere
voyeur, or encourage sexual stimulation not focused upon the vagina of the
female model. Too intrusive a penis
would indicate a Transcendental Socialist bias, particularly in the case of its
being erect and not, as in an idealistic context, in a limp or semi-erect
condition. The female should, as a rule,
be on top, with her sex clearly visible, while the male model should be
underneath, with his penis not unduly obtrusive - the combination thus formed
indicating a Social Transcendentalist equivalent which, like all such
equivalents, is biased in favour of the transcendent, i.e. the soft and
inherently wavicle essence of the vagina.
One could argue that Transcendental Socialist pornography, by contrast,
will indicate a bias for the social side of things, i.e. the hard and
inherently particle essence of an erect penis.
But that would be less than truly relevant to a Social Transcendentalist
Centre, where, in any case, Transcendental Socialist criteria would hardly
apply. Nor, I need scarcely add, would
any superworldly pornographic compromise between the two, since falling short,
in its balanced sexuality, of the necessary transcendental bias and thus
impeding a properly supernatural relationship between subject and object, the
viewing person and the person or image being viewed. Such 'hard-core' pornography is better suited
to and more indicative of an inherently worldly and democratic people like the
British ... than to the theocratically-biased Irish, for whom divine, and hence
wavicle, criteria should preponderate.
And preferably on an increasingly juvenile basis, with respect to mature
teenagers, as time goes by, so that adult women are not compromised by the
existence of such soft-core pornography as would be deemed relevant to a Social
Transcendentalist Centre but can consider themselves above and beyond it, equal
in virtually every respect to the adult male population, who would likewise be
exempted from pornographic commitment.
Of course, some people will think my sexual views too idealistic, but there
is nothing wrong with being idealistic, provided that the views in question
contribute to evolutionary progress and are compatible with the racial and/or
cultural integrity of a given people over a specific period of time. Ireland has long been a land where an
idealistic view of life, or the purpose of man's existence in this world, comes
first, and so it will remain. For that
is commensurate with a divine bias.
200. However, a country which puts a premium on
idealism must allow for the possibility - always very real - of a materialistic
backlash, since a strong and sustained emphasis on one extreme may well lead to
a revolt that culminates in another, and the outcome will be rather more
diabolic than worldly. This helps to
explain why 'sin' has always been expected, if not accepted, within the
subidealism of the Roman Catholic Church; for it is a sort of vent from too
much idealism, the other side of a coin emphasizing the Father. Doubtless within a Social Transcendentalist
Centre the equivalent of 'sin' would be Transcendental Socialist indulgences,
not least of all in a pornographic context, and no encouragement could be given
to them. Officially, they would be
illegal, since pertaining to Communist materialism; but unofficially such
indulgences would nonetheless exist and be upheld on a largely clandestine or
low-key basis. Yet it would be
well-worth the risk, no less than Catholicism was well-worth 'sin' in the
alpha-stemming religious tradition.
Better the idealistic society that is always exposed to the possibility,
if not actuality, of some kind and degree of unofficial materialism ... than
the realistic society which, like Britain, accepts both on worldly terms and
accordingly steers a middle course between extremes. Better to be occasionally diabolic than to
remain a creature of the world, with no prospect of or aspiration towards a
divine allegiance. If an occasional
diabolism is the price the Irish must pay for their preponderantly divine
allegiance, then so be it! But the
leadership has a duty to uphold the ideal and thus further evolutionary
progress. A Social Transcendentalist
leadership would certainly uphold the ideal, as perceived from a transcendent
viewpoint through the agency of the Second Coming, and thus sanction only a Centrist
level and type of pornography, even at the risk - always worth taking - that
some people would privately revolt against this ideal and proceed either to
acquire from abroad (assuming it were possible) or to manufacture by themselves
and in secret a personal pornographic alternative. The important thing is not the exception but
the rule, and if some people feel obliged to revolt against this rule, that's
just too bad! We Social
Transcendentalists should grant the Superdiabolic no quarter, but must always
strive to further the Superdivine. For that is the omega goal of evolution, and this is an omega text
written from a superdivine point-of-view. They are wise who heed my words closely and,
when the time comes, strive to act upon them!
201. Faith is a thing of the mind, reason a thing
of the brain. Faith requires
imagination, reason ... logic. Faith is
religious, reason ... political. Faith
is both anterior and posterior to logic; anterior in the guise of
alpha-stemming subfaith, posterior in the guise of omega-aspiring superfaith,
this latter superseding Communist super-rationalism no less than subfaith
preceded monarchic sub-rationalism. Yet
what is superfaith? The reader may well
wonder, and I would have to answer that it is more than Christian faith, i.e.
belief in a posthumous afterlife and salvation through Christ. Rather, it is belief in a long-term afterlife
and salvation through the Second Coming - the next evolutionary stage of
Messianic deliverance which is also the final stage, approximating to the
Jewish concept of a True World Messiah, above and beyond Christ. If I believe myself to be such a messiah or,
at any rate, equivalent of the Second Coming, it is largely on the basis of my
conviction, grounded in reason but inspired by imagination, that Heaven is a
supreme condition, a beatific state-of-mind, which lies beyond man in a
free-electron future of pure spirit that man, under certain spiritual
conditions, is nevertheless able to anticipate and approximate in various
degrees, depending on both individual and social circumstances. Yet to actually attain to the Beyond ... of
pure spirit, which is equivalent to Heaven, man would have to have been
superseded by post-human life forms engineered out of human life by qualified
technicians, and I call these post-human life forms Superbeings and
Supra-beings respectively, the former equivalent to human brains artificially
supported and sustained in collective contexts, the latter equivalent to
new-brain collectivizations no less artificially supported and sustained. These post-human, or millennial, life forms
would respectively hypertrip, i.e. undergo artificially-induced visionary
experience, and hypermeditate, i.e. directly cultivate pure mind, but on a much
more extensive and intensive basis than their superhuman predecessors of the
Centrist civilization; indeed so extensively and intensively that the
corresponding phases of that ultimate civilization would seem only moderately
transcendental by comparison, and certainly at a further evolutionary remove
from definitive Heaven! Of course, I
have gone into all this in earlier writings (not to mention in other parts of
this book), so I will not burden the reader with a detailed résumé of what has
already been discussed thoroughly and comprehensively elsewhere. But it was necessary for me to re-outline the
path to Heaven in order to leave him in no doubt as to the evolutionary
implications of superfaith, which transcends Christian faith on a largely
transcendental basis, placing due emphasis on the necessity of engineering
post-human life forms out of human life, if the ultimate Heaven ... of pure
spirit ... is to be attained. Such an
ultimate Heaven would, I believe, emerge out of the supra-being new-brain
collectivizations at the climatic point of millennial evolution, leading, in
due course, to a process of convergence and expansion of spiritual globes in
the post-Millennial Beyond towards a unitary goal of heavenly evolution in a
definitive spiritual globe, the end-product, as it were, of all convergences -
what I have elsewhere termed the universal globe of pure spirit.
202. So the path to Heaven leads via the
transcendental 'men', or superhuman/supra-human post-humanist life forms of the
next civilization, to the superbeing/supra-being post-human life forms of the
ensuing Millennium, the second of which should achieve transcendence and
consequently evolve, through hypermeditation, into the pure spirit
(electron-electron attractions) of ultimate salvation. This is what, following in the hallowed
footsteps of Nietzsche and Teilhard de Chardin, I believe, and this is what
induces me to regard myself as effectively a Second Coming (which assuredly has
nothing to do with the literal return of Christ but, on the contrary, signifies
a different and more extreme teacher capable of becoming acceptable, sooner or
later, to peoples the world over, not least of all to those of non-Christian
descent). After all, there are two life
forms, or stages of organic life, preceding man, i.e. trees and apes or, more
generally, plants and animals, so why shouldn't there be two life forms, or
stages of organic life, succeeding him, even if they depend upon human
volition? This contention seems
perfectly logical to me, and I trust it will seem just as logical and, more
importantly, credible to others as well.
For superfaith has to be grounded in super-reason, must have rational
foundations, if it is to accord with evolutionary requirement and relate to
man's fate and destiny in the world in a logical, sensible, and practical
way. I am not interested in sci-fi or
fictional chimeras but only in supertruth.
And that is why I created Social Transcendentalism, potentially the
ideology, as I see it, of 'Kingdom Come', which embodies supertruth and must
further it wherever possible.
203. One thing that slightly puzzles me is that if
all men are descended from apes, as suggested by the Darwinian hypothesis, why
are some races inherently idealistic, some inherently realistic, and others
inherently materialistic - distinctions roughly corresponding to black, white,
and yellow, or negroid, caucasoid, and mongoloid racial configurations? Of course, I have no time for Bible-inspired
theories which imply that man was ready-made, as it were, by 'the Creator' and
thus existed in his present physical state from the very beginning. Neither do I attach much importance to
theories which hint of his extra-terrestrial origins on some far-off planet in
the Galaxy or even Universe, where, presumably, he grew to full stature before
colonizing the earth! The Darwinian
concept of gradual evolution from some lower life form is doubtless the most
credible explanation of human life, although it doesn't, unfortunately, explain
the reason for the basic tripartite racial distinctions, nor their apparent
ideological correlations, between men.
Could it be, I wonder, that while some men - namely whites - are
descended from apes, other men - namely blacks - are descended from some
bird-like creature, while yet other men - namely yellows - are descended from
some fish-like creature? A strange and
worrying suggestion! But not as
implausible as it may at first appear, particularly in light of the basic
primal distinctions between worldly realism, divine idealism, and diabolic
materialism which would seem to correspond, on a racial plane, to caucasoid,
negroid, and mongoloid integrities respectively.
204. One could also argue from such a tripartite
hypothesis concerning the origin of species in terms of the basic physiological
distinctions between men of any given race - namely the fat, the muscular, and
the thin, corresponding, in Sheldonian terminology, to the endomorphic, the
mesomorphic, and the ectomorphic, with a contention to the effect that those in
the first category are descended from some kind of sea creature, those in the
second category from some kind of land animal (presumably apes), and those in
the third category from some kind of bird, like, for instance, the now-extinct
dodo. Certainly the upper class,
aspiring to an idealistic lifestyle, have often dressed in such a way as to
suggest or mimic birds, not least of all the males, with tails, spats,
bow-ties, frills, etc., and the upper class are generally of an ectomorphic
disposition, in contrast to both the mesomorphic middle class and the
endomorphic lower class, whose fish-eating habits are no secret to anyone with
a knowledge of fish & chip shops! In
fact, I have often noted a connection between fat people and fish in such shops
which, in my view, owes to more than mere coincidence, particularly when the
fish-shop proprietor is also of a fish-like, or corpulent, disposition.
205. However that may be, there are enough grounds
on a racial, quite apart from a social, basis for questioning whether all men
are descended from apes, though there would seem to be no reason to suppose
that all men of a given race share a kindred descent, even if most of them
arguably do. Were all men descended from
apes, it is probable that the world alone would suffice them and that only the
world would apply, with no possibility of divine and diabolic extremes flanking
or threatening it from opposing points-of-view.
I may be wrong, but I am not altogether hostile to the notion that the
true Irish are descended from some bird-like creature, rather than from some
ape-like creature more suited, if the truth were known, to the worldly-minded
British. At least, that would help
explain their inherent bias for God and, from a traditional standpoint,
consequent papal allegiance, in contrast to the monarchic allegiance of the
stolid British, though especially the English, whose inherent ideological bias
would seem, if history is anything to judge by, to be more materialistic than
realistic. Certainly, there are adequate
historical and social grounds for contending that British realism is rather
more a consequence of the fusion of Celtic and Anglo-Saxon racial influences
and predilections than an innate quality of the English themselves. At any rate, let us settle for a materialistic
realism on their part and, by contrast, for an idealistic realism on the part
of the Scotch and the Welsh.
206. What makes the French language culturally
superior to English is its use of and dependence on liaison, or the linking of
words ending in s, n, t, or x with words beginning in a vowel, so
that a sort of wavicle continuity is often established where, in English, there
would be only a particle apartness of disjunctive words. Obviously, fluency of speech is a mark of
culture in any language. But when
certain words are systematically run-in to, or linked with, certain others as a
matter of grammatical principle, then the end result is a much more
wavicle-biased impression which can only testify, it seems to me, to cultural
superiority established on the basis of an inherently spiritual bent. Certainly, the supra-national language of the
electron-wavicle future ought to owe more to French than to English in terms of
creating, through liaison between various words, an overall impression of wavicle
continuity, as appropriate to a superidealistic age, above and beyond the
idealistic realism of French, and in stark contrast to the materialistic
realism of English, which is rather more suited to a secular age, like the
present.
207. But I desire the supersession of the State by
the Centre in the interests of an electron-wavicle salvation of the People in
pure spirit, and I am committed to bringing this about, particularly in Eire
and, perhaps indirectly, in a number of other countries of a similar republican
constitution. If my work is disseminated,
it should help bring the Centre closer to fruition. Yet it will take a lot more than that to
actually establish the Centre - namely
the setting-up, within the Irish Republic, of a Social Transcendentalist
Movement with the express purpose of furthering, wherever possible, the
ideology of what aspires to being a truly global religion. Such a Movement, manifesting in a special
party apparatus, will use the democratic process to its own supertheocratic advantage,
striving, through meetings and elections, to educate the sovereign People in
regard to their future betterment, a betterment inherent in the concept of a
progression from political sovereignty to religious sovereignty, from the State
to the Centre, which Social Transcendentalism, through the agency of the
self-styled Second Coming, wishes to further.
At present, I alone am religiously sovereign, I alone am in possession
of supertruth and totally independent of Christian allegiance. If the true Irish wish to become religiously
sovereign, they can only do so through me, that is ... by voting, in due
course, for Social Transcendentalism, thereby transferring political
sovereignty to me. I am, for their sake,
prepared to shoulder the burden of political sovereignty, because the power
entrusted to me by the People would enable
me, in due time, to effect the dismantlement of the old order and the
correlative erection of a new one, which would embrace meditation centres in
which people were encouraged to cultivate, through artificially-induced
visionary experience, the pure spirit of their superconscious minds and thus
become religiously sovereign, beings on route, as it were, to definitive
Heaven, fragments of Holy Spirit who have neither the need nor the desire to
bow down before external gods, whether absolute or relative, and enact
subjection to tyrannical sovereignties!
Free beings whom I designate Supermen, free from atomic 'sinfulness' for
their own electron-wavicle salvation. I
cannot do more for the true Irish than to offer them the prospect of that
ultimate freedom in spiritual sovereignty, to establish the 'Kingdom of Heaven'
here on earth as a preparatory step to its ultimate realization in the
transcendent Beyond. In transferring
religious sovereignty to the People, I will give them Eternal Life, the life of
the spirit which I have known so richly, as these and similar pages should
attest. And the People will come to live
it more abundantly even than myself, to live it purely in the electron wavicles
of superconscious mind.
208. It is not by mere coincidence that the Middle
Ages, highpoint of Catholic civilization in the West, were also the ages par excellence of
'natural' plagues like the Bubonic Plague, or Black Death. For such plagues are characteristic, it seems
to me, of a proton-wavicle allegiance, being, as it were, complementary to it
on negative and destructive terms. By
contrast, we are entering if not already in an age of supernatural or
artificial plagues, as germane to an electron-wavicle bias, and I list among
such 'plagues' the gases from chemical weapons, the gas used for purposes of
exterminating criminals or undesirables, and the spread of radiation from
nuclear explosions, etc. Such artificial
plagues are no less devastating than (were) the natural plagues of medieval
times.
209. My view of the police and armed services
vis-à-vis the People is such as to suggest that the former are morally inferior
to the latter and must forever remain so.
I do not see the 'best elements' of a people in the police or army, say,
but as the People, who are more spiritually and culturally
self-indulgent, as a rule, and thus 'of the stuff' from which pure spirit will
eventually emerge. Not that I wish to
mock or underestimate the protectors of the People, who are an indispensable
ingredient of any civilized society. But
I do believe that the People and their protectors should never be confounded,
and that standards applicable to the one are, more often than not, quite
inapplicable to the other. It would not
be my ambition to turn the armed services into saints just because that seems
to be in order for the People generally.
On the contrary, such services must remain less than holy if for no
other reason than the adequate protection of the People from the possibility of
external aggression. They are, in
effect, a necessary evil, and must be respected as such, not be obliged to
compromise themselves in an unduly transcendental or cultural fashion. Thus if traditional sexual relations were to
continue among the uniformed bodies, composed of both sexes, after having been
officially condemned as regards the People in general, that would be perfectly
acceptable, provided they were kept within the ranks and not unduly publicized
to the detriment of the People's spiritual interests. In all probability, the children resulting
from such relations would have to be brought up separately from the People ...
in special nurseries, schools, etc., in preparation for analogous policing or
military responsibilities in later life.
For it seems more logical and sensible to keep the People and their
protectors as two separate and independent societies ... than to allow -
exceptions notwithstanding - for continuous chopping-and-changing backwards and
forwards between them, after the fashion of an open society, with its
everywhichway muddle and more or less middle-of-the-road stasis. Either one will be in the glorified 'sheep
pen' of the Social Transcendentalist 'Kingdom of Heaven' to come or be outside
it, a 'sheepdog' or 'shepherd' among 'sheep'.
210. Reading periodicals like The Socialist Standard,
I am often confronted by views to the effect that the workers - meaning, of
course, industrial blue-collar proletariat - should directly own the means of
production and not be exploited for a wage which, on balance, is less than the
total market value of the product manufactured, so that, instead of the
capitalist owner of the factory making a profit from the product in the form of
surplus value, no profit is made because the product is sold at its production
value, i.e. according to the amount of time and work (if estimable) expended on
its construction, and a socialist mode of exchange is the consequence -
infinitely preferable, in the opinion of its advocates, to the profit system,
which necessarily favours the capitalist non-producer at the expense of his
workforce. Such, at any rate, is the
general outline of a view I have encountered quite regularly in the course of
perusing radical socialist essays, and although there are sometimes variations
on it, the view rarely if ever changes.
Profit is wrong, equal distribution of wealth alone right; though,
presumably, this implies the furtherance of collective profit where formerly
there had been only individual profit - a presumption which appears hard to substantiate
on a non-profit making basis! However
that may be, the authors of such 'hard-line' socialist views invariably fail to
take into account a number of complementary or subordinate expenses which
accrue to the maintenance of industrial, not to say commercial, premises, and
which, without surplus capital deriving from the profit margin, would fail to
be met, to the lasting detriment of the premises concerned, and therefore to
the ultimate detriment of the company, which would surely have to close.
211. But to what expenses am I alluding? Why, to such obligatory expenses as accrue to
the maintenance of adequate lighting, heating, and ventilating, without which
the workforce would be unable to function, particularly in winter, when heating
and lighting are particularly necessary.
But there are of course many other expenses which are no less
obligatory, like the maintenance of telephone facilities; of canteen or coffee
facilities; of adequate water facilities, both hot and cold, which presuppose
water rates and further heating costs; of adequate toilet facilities, including
toilet paper, soap, and towels; of adequate cleaning facilities, which may
entail the employment - at further cost - of professional cleaners to hoover,
polish and/or mop the floors; of industrial overalls, and so on - a veritable
host of relatively petty expenses which, taken together, add up to a quite
formidable yearly outlay of capital, even when company taxes have been excluded
from the overall reckoning. Yet even
this is only a fraction of the total expenses over and above the wages paid to
employees; for one must also account for purchasing costs of raw materials
and/or component parts from other factories, as well as for the maintenance of
industrial plant and the replacement, where necessary, of outmoded or
inadequate (I say nothing of damaged) plant, whether under pressure of
excessive costs or to meet the demands of new technologies or for some other,
no less cogent reason. And then, not
least of all, there is the expense involved in designing a product - be it a
new car, a cassette player, hi-fi system, portable television, stereo
headphones, or what have you - which may well take the form of a company
commission or involve the taking out of a patent to secure exclusive rights of
manufacture for any given product. For
while the workers may manufacture the product, in whole or in part, the
original design and concept comes from elsewhere, either directly from the
industrialist personally or indirectly, through a professional
inventor/designer, and the eventual success of the product will depend, to a
large degree, on its inherent excellence, whether in terms of performance,
appearance, social and/or cultural value, ideological significance, futuristic
appeal, safety, or whatever. All that
derives, in large measure, from the inventor/designer himself rather than from
the workers, who merely carry out the instructions of manufacture specified in
the design and would not themselves be capable of designing anything, let alone
inventing a new product! As executors of
the original plan, they function as tools in the assemblage process, and the
end-result, while deriving from their labour, owes its conceptual if not actual
origins to the inventor/designer, without whom there would be no work at
all. But, of course, getting the
finished product onto the market and into the shops, salerooms, etc., costs
money, not least of all in terms of advertising, and if these costs are to be
met, there must be a prior fund of money deriving from such profits as the
company had previously made from other or similar products. So I cannot see that there is anything wrong,
morally or socially, with making a profit from one's products, particularly in
light of the many expenses which have to be met in the interests of
survival. Without profit there would be
no possibility of expansion, of opening new and better factories or of
improving the existing ones, and without profit there would be few if any jobs.
212. Who, then, is the real enemy of the worker -
those who employ him at a set wage to assist in the manufacture of a product
whose market value is above the production costs and will return profits, in
the form of surplus value, to the company, or those who insist upon unrealistic
schemes for bettering his lot which, if put into practice, would lead to
industrial suicide and chaos? Capitalism
may not be the best or ultimate economic system, but the sort of socialism
advocated in The
Socialist Standard and other such Marxist periodicals is no alternative. The only alternatives for the future, as I
see it, are State Socialism (regarded by Marxist socialists are state
capitalism - a sort of Newtonian redundancy in an age of Einsteinian gloss) or
my own Social Centrism, whereby the Centre, in the event of democratically
superseding the republican state, would take upon itself the trusteeship of the
means of production for the People, in order that they may be absolved from
economic responsibility and be rendered all the more spiritually credible in the
interests of the continuous development of their religious sovereignty, as
germane to Centrist guidance. Doubtless
a degree of the profits which accrue to the sale of products over and above
their production value would return, via individual companies, to the Centre,
where it would be used to the best advantage of the People, both in terms of
their material and, more importantly, spiritual wellbeing, i.e. with regard to
the building of transcendent centres, training of Centrists, development of
correlative Social Transcendentalist culture, etc. All employers would effectively become
employees of the Centre, just as employers in Communist societies are state
employees, since the People own the means of production through the State and
no one person is therefore entitled to individual private ownership, which, in
a free-electron society, would be a proton and/or neutron anachronism,
depending on the type of ownership in question, that is to say, whether of land
or of industrial and/or commercial property, natural or artificial. Only collective ownership on either level can
apply in a Communist society, where the People are politically sovereign and
accordingly free from proton and/or neutron constraints. But in a society, on the contrary, where the
People were religiously sovereign, then no such collective ownership - even if
indirect, i.e. through the State - should apply, the Centre taking the burden
of trusteeship of both land and industrial/commercial property upon
itself in the interests of the People's spiritual freedom from materialistic
responsibility - a step above and beyond Communism which accords with an
electron-wavicle bias in the People.
213. In such a superdivine society there can be no
ownership, whether private or public, of either land or property, and the
Centre, far from owning anything, would simply undertake to protect and
supervise the adequate maintenance of both natural and artificial modes of
production in the People's interests.
Everything should be accountable to the Centre, and the Centre would
have a hand in everything, having drawn both agriculture and industry up
towards itself with a view to regulating supply and demand from the Centre, of
keeping a careful watch on company or farming statistics, accounts, costs,
etc., in order to cream off such profits as were deemed over and above the
survival level required for that company's or farm's maintenance and
re-distribute capital according to public need.
Certainly, large profits made by any given company would be creamed off
by the Centre in the People's interests.
For a situation whereby various companies were becoming too wealthy and
disposed, in consequence, to the creation of private millionaires ... could not
be tolerated within a Social Transcendentalist Centre (any more than it is in a
Transcendental Socialist State), where the concept of private wealth would be
anathema, since bespeaking a proton or neutron status beneath the pale of
free-electron criteria. The Centre alone
would account for surplus capital, as defined above, which would be
redistributed according to public need.
There would be no millionaires.
Everyone would work through and for the Centre, receiving according to
his deserts, but always on a basis which sought to minimize wage differentials
as much as possible, establishing, in due process, a more uniform society,
though not, however, one which sought to deny the immutable distinctions
between leaders, protectors, and masses.
On the contrary, a social hierarchy would still exist, but it would be
on the People's electron level and therefore quite distinct from
across-the-board, open-society atomic hierarchies which, with
aristocratic, bourgeois, and proletarian distinctions, are rather more classful
than classless.
214. Interesting how some authors predominantly
use 'that' as a relative pronoun whilst others use 'which' and still others
both, according to the demands, or what they perceive as such, of the literary
occasion. As I see it, the predominant
use of 'which' signifies a right-wing and upper-class bias, whereas use of
'that', as in 'The dog that went for a walk', signifies a left-wing and
lower-class bias, while the compromise position in between suggests a
middle-class and, hence, middle-ground bias.
In other words grammatical idealism, materialism, and realism
respectively. But what is it, you may
well wonder, that lends 'that' a left-wing bias and 'which' a right-wing
one? Well, the only credible answer, to
my mind, is that 'that' is sharp and particle-suggesting, whereas 'which' is
soft and wavicle suggesting - the very dichotomy between materialism and
idealism which is at the heart of the antithetical political struggles of the
age. Of course, there are other and more
pragmatic considerations to bear in mind when selecting a relative pronoun, not
least of all the fact that 'which' can be less ambiguous, since not also used
as a demonstrative pronoun.
Additionally, one may feel that too many 'thats', used as both relative
and demonstrative pronouns as well as a conjunction, spoil the prose no less
than too many cooks the broth, and that it is therefore better from both
technical and aesthetic points-of-view to relieve 'that' of the duty of
relative pronoun and to systematically concentrate on 'which' instead, thereby
establishing a kind of balance between the two words which makes for a more
interesting, not to say logical, result; though such a 'balanced' prose will of
course always be open to allegations of bourgeois relativity and atomic
compromise from those of a more absolutist persuasion, who limit 'which' to a
subordinate pronoun status used only very occasionally, as in 'We did not like
the dinner, which was a pity since we were hungry', in deference to a more
conventional prose technique. Certainly,
the Americans generally prefer 'that' to 'which' in their use of relative
pronouns, whereas educated British writing tends to reflect the opposite choice
- in testimony, I dare say, to a more inherently relativistic bent. Similarly, the distinction between 'z' and
's' spellings in words like 'civilization/civilisation' and
'realization/realisation' tends to an American/British dichotomy with, so I
would argue, left- and right-wing implications respectively. The letter 'z' is rather sharp and therefore
particle-suggesting, whereas 's' is smooth and accordingly of a wavicle
connotation. One doesn't employ both
alternatives in one's writings or within the same piece, as a rule, but sticks
to one or the other according to one's ideological, class, or national
predilection. The employment of 'z'
spellings with a more or less systematic use of 'that' as relative pronoun
would suggest a very left-wing grammatical bias, the employment of 's'
spellings with a systematic use of 'which' in the same context would suggest,
by contrast, a very right-wing grammatical bias. On the other hand, a compromise between
either 'z' spellings and 'which' or 's' spellings and 'that' would suggest a
middle-ground and possibly Liberal grammatical integrity, though obviously with
a different bias and emphasis in each case.
The Irish philosopher Desmond Clarke favours, in Church and State a
paradoxical employment of 'z' spellings together with a systematic use of
'which', as though reflecting a State/Church dichotomy, and is himself of
Liberal political persuasion. Flanking
him on the grammatical left one might cite the 'z'/'that' integrity of the
Irish-American author Thomas Gallagher in Paddy's Lament - a brilliantly
harrowing account of the 1846-47 potato famine in Ireland, whilst on the
grammatical right one might cite the 's'/'which' integrity of the British
novelist Lawrence Durrell in Quinx, as, indeed, The Avignon Quintet as a whole.
215. To extend awareness not for its own sake but as
awareness of the best possible feelings, the most noble sentiments, the highest
beatitude. To escape the neutron
neutrality of purgatorial everyday consciousness in the direction of heavenly
bliss. The path of divine evolution for
mankind leading from the alpha of essential sensations to the omega of
essential feelings via the Christian compromise of essential emotions; from the
subconscious to the superconscious via the conscious mind. The path of diabolic evolution for mankind
leading from the alpha of apparent sensations to the omega of apparent feelings
via the Liberal compromise of apparent emotions; from the old brain to the new
brain via the mid-brain. In the divine
case, from pleasure to joy via love. In
the diabolic case, from pain to sadness via hate. Idealism verses materialism in ascending
evolutionary stages, until such time as sadness is eclipsed by happiness and,
following the unequivocal triumph of the Divine, bliss reigns supreme. And the body - akin to the world? The body, with its apparent and essential
sensations in the flesh, its apparent and essential emotions in the heart, will
eventually be discarded as mankind outgrow all alpha-stemming loyalties and
approach the post-human era of the Superbeings, or brain collectivizations artificially
supported and no less artificially sustained.
216. Interesting how Christ, as conceived by
Protestants, is on a level with the body rather than the conscious mind, an
abraxas-like dualistic figure torn between apparent and essential emotions,
hate and love, in fidelity to what Yeats would have termed a 'primary', or
cohesive, view of life, a view running contrary to the 'antithetical' one of
those who, like Catholics (and Irish Catholics not least of all) prefer a
God/Devil dichotomy between Christ and Satan, conceiving of the former as
'good' and the latter as 'evil', idealism and materialism in constant polarity
rather than eclipsed by a realistic compromise, in the body, between the
two. Yet such realism is precisely what
detracts from the divinity of the Protestant Christ, since true divinity
presupposes a wavicle idealism of the Good conceived as Love and Beatitude, not
a realistic compromise on the bodily plane between conflicting emotions! Such a compromise makes for a humanistic view
of Christ, of Christ as man or inspired teacher, and from there to the denial
of all divinity in an outright humanism ... is but a short step on the downhill
path to atheistic materialism. No wonder
that so many people of Protestant descent find it hard, if not impossible, to
believe in the divinity of Christ! For
their Christ was never divine to begin with but, rather, a worldly compromise
between the transcendent Christ of the Catholics and His Satanic antagonist, and
consequently it is inconceivable that they should have an idealistic
perspective on Christ or, for that matter, be anticipating his imminent return
in the form of the Second Coming - a notion which is only credible (though not
necessarily on literal terms) if you subscribe to or are traditionally
connected with a religion that emphasizes the divinity of Christ in a
transcendent idealism of resurrected spirit.
Then anyone who approximates to a radically idealistic point-of-view and
wishes to further a transcendental aspiration through the establishment of a
society in which the People are religiously sovereign, and accordingly entitled
to cultivate their spirit through essential means, would be recognizable as
equivalent to the Second Coming - a divinely-inspired figure dedicated to the
furtherance of spiritual evolution on terms which leave no room for
alpha-stemming or atomic attachments and are therefore diametrically opposed to them. Such an idealistic leader would not be
literally Christ (for Christianity or Biblical accounts of miracles, etc.,
should be interpreted on the plane of metaphor where an idealistic, and hence
'true', approach to religion is concerned, not be vulgarized by attempted
reduction to literal facts which, in their crass realism, only serve to render
one's beliefs absurd), but more approximate, in his ideological uniqueness, to
the Jewish concept of a True World (global) Messiah, someone who, in upholding
an idealistic extremism, would be ideologically acceptable to peoples of
non-Christian belief or terminology, given their separate and no-less viable
religious traditions.
217. Anyone who proclaimed himself 'the Christ'
would be a laughing-stock not only to many Christians or, rather, so-called
Christians (who are not so foolish as to believe that Christ literally rose
from the dead and has been existing, so to speak, in suspended spiritual
animation somewhere in space these past 2,000 years, waiting for an opportunity
to rematerialize on earth), but, no less significantly, to most if not all
Hindus, Buddhists, Judaists, Mohammedans, Zoroastrians, Shintoists, etc., who
are not awaiting the return of Christ and would categorically reject any
attempt on the part of someone calling himself 'the Christ' to convert them to
Christianity or, at any rate, seek to impose literally Second-Coming allegiance
upon them. No, a True World Religion,
which would embrace peoples of virtually all religious traditions and thus be
truly global, necessarily demands a True World Messiah, not one of the old
messiahs come back from the dead or, more correctly from the theological
viewpoint, 'Eternal Life in Heaven' ... to overthrow the other so-called world
religions in the name of his own. On the
contrary, this new messiah brings with him, from his messiah-forming 'higher
environment' ... of the big city, a new religion, and while he may have to
bend, ideologically speaking, in the direction of the Second Coming for peoples
of Catholic descent, he will not make the mistake of literally identifying
himself with Christ and thereby detracting from his own unique ideological
standing in Social Transcendentalist Centrism.
218. Those who, like Bible-punching
fundamentalists, take Biblical accounts of miracles or messianic happenings at
face-value, debase religion from the plane of metaphorical idealism to that of
literal realism, transforming religious faith into rational belief in events
which, by their inherently miraculous nature, are incapable of rational
verification and thus render such belief absurd. Only a fool would believe that Christ literally
rose from the dead and ascended into Heaven.
Regarded as a metaphor for human or, at any rate, evolutionary
possibility, the 'Resurrection of Christ' becomes a pointer in the direction of
spiritual destiny, a testimony to the fact that there is more to human life
than the flesh and its inevitable decay, that the spirit can survive bodily
death, providing it has been cultivated to a degree compatible with the
Divine. As Christ was a metaphor for the
Divine, so his spiritual ascension testifies to such a survival. But regarded literally? Of course not! No man can survive bodily death and become
pure spirit, least of all by ascending from the grave or, in Christ's case, the
tomb! As I have attempted to demonstrate
elsewhere in my writings, the literal attainment of spirit to the heavenly
Beyond (of the transcendent Holy Ghost) would require much evolutionary
progress beyond man, not just in terms of the Superbeing brain
collectivizations but, following them, the supra-being new-brain
collectivizations ... in the second stage, so to speak, of millennial
evolution, which is compatible with hypermeditation carried-on, over a
protracted period of time, within the transcendent context of space centres -
special centres in space where hypermeditation would proceed more intensively
than could ever be the case on earth, where there is always so much gravity to
contend with. Indeed, hypermeditation
would proceed so intensively there ... that transcendence, or the attainment of
pure spirit to beatitude, would be the inevitable consequence, bringing
evolution to completion in the divine bliss of electron-electron attractions,
in complete contrast to the proton-proton reactions of solar energy. Well, this is a new faith, albeit one
founded, so I believe, in rational considerations and projections.
219. Pure spirit equals consciousness of bliss,
awareness of the most pure feelings, feelings so inherently pure that there can
be no alternative consciousness; consciousness becoming One with the Divine,
consciousness in the Divine - divine consciousness of superconscious
bliss in heavenly perfection. Yet there
is another kind of spirit set apart from this, in human life, and it can be
termed impure spirit, or consciousness of the most impure feelings, feelings so
intensely impure that there can be no alternative consciousness; consciousness
being One with the Diabolic, consciousness of the Diabolic - diabolic
consciousness in new-brain agony of hellish imperfection. Good and Evil, God and Devil on the
antithetical levels of mind and brain, in an ascending evolutionary order of
sensations, emotions, and feelings, corresponding to the subconscious/old
brain, the conscious/mid-brain, and the superconscious/new brain, with
pleasure/pain, love/hate, and happiness/sadness distinctions respectively -
Father, Son, and Holy Spirit on the wavicle side of the psyche, with their
diabolic correlates on the opposite, or particle, side. For an omega age, in which free-electron
criteria take precedence over atomic compromises, it is neither pleasure and
pain nor love and hate, but happiness and sadness which are the chief spiritual
issues at stake, and whether one is happy or sad will depend, to some extent,
upon the type of society in which one lives and one's ideological bent in relation
to it. A natural-born Communist would
not be the most happy of people anyway, but he would be even sadder if obliged
to live in a Social Transcendentalist society.
Conversely, whilst a bona fide Fascist might not be the saddest
of people, he would be less than happy living in a Transcendental Socialist
society. Needless to say, neither type
of person would be particularly happy living in an open society, where too many
contending allegiances and ideals would exist in competition with happiness and
sadness, not least of all on the worldly plane of the body, which has its own
ratio of positive and negative sensations, positive and negative emotions, and
even, in a certain limited sense, positive and negative feelings, all or some
of which may be of paramount concern to inherently worldly types, who fight shy
of intellectual and spiritual commitments in their overriding devotion to
physical ones. Now even thoughts about
sensations, emotions, and feelings, whether of the body or the head, are a kind
of worldly or, more accurately, lunar irrelevance, a reflection on other terms
of innate experience, a seemingly neutral or impartial observer and commentator
that may take a balanced view of psycho-physical dualism or, alternatively,
come down in favour of one side or the other, depending on which pole tends to
predominate in any given individual, whether on the psychical or physical
levels.
220. Fundamentally considered, man is but a
microcosmic reflection of the Galaxy, containing within his psycho-physical totality
equivalents of the central star of the Galaxy, the sun, the moon, and the earth
itself, and all these cosmically-derived components play some part in his
overall integrity as a human being, even if, in the process of evolving towards
Holy Spirit, he tends to outgrow most of them and to forge new, higher
attributes commensurate with his more advanced psycho-physical
development. Thought, too, must
eventually be abandoned as he steers a course towards the heavenly Beyond ...
of the most pure feelings, feelings that require no verbal commentary, being
their own transcendent witness and justification. Yet before the horizon of blissful eternity
is glimpsed and becomes a permanent norm, the superevil of sadness must be
overcome by the supergood of happiness, both personally and on a social or
universal basis, and all psychic dualism and its ideological correlations duly
be eclipsed by the perfection of the blissful absolute which is alone
commensurate with Holy Spirit. This
absolute is not only above all negative or apparent feelings, but (is) above
all consciousness as well, since consciousness derives from the fusion, or
juxtaposition, of the Devil and God in the psyche, being a worldly compromise
between the two, and once this compromise is transcended in the Divine, so
consciousness becomes transcendental and is eclipsed by the bliss of the
highest feeling, which is pure spirit.
221. As evolution proceeds from a proton base in
pure soul to an electron culmination in pure spirit via an atomic compromise in
worldly materialism, we may alternatively speak of the pleasure/pain dichotomy
on the subconscious/old-brain level of the psyche as corresponding to good soul
and to evil soul respectively, with the happiness/sadness dichotomy on the
superconscious/new-brain level of the psyche corresponding to good spirit and
to evil spirit, and, in between, the love/hate dichotomy on the
conscious/mid-brain level of the psyche corresponding to a combination of good
soul and good spirit on the one hand and ... of evil soul and evil spirit on
the other, which we may also describe as good materialism and evil materialism,
regarding 'materialism' in a worldly and therefore realistic light. Hence the three levels of psyche correspond
to the Father, the Son, and the Holy Ghost on the wavicle side, and to Satan,
the Anti-Father (Luther, Henry VIII, Cromwell?), and the Anti-Christ (Marx,
Lenin, Stalin?) on the particle side.
Soul, like spirit, can be good or evil, deriving from the central star
of the Galaxy or, alternatively, from the sun, on the level of mind or brain,
but all soul, even when part of an atomic compromise, should be outgrown in the
name of spirit and, needless to say, of holy spirit in preference to unholy
spirit. Naturally, this view of the
psyche and its polar antagonists corresponds, in Yeatsian terminology, to an
'antithetical' rather than to a 'primary' intellectual position, in which a
clear distinction is drawn between each side as well as level of the psyche, in
preference to any cohesive materialism of a worldly compromise. Even a consciousness which, like that of the
Protestant idealists (Puritans), stands as a compromise between good soul and
good spirit ... is of the cohesive or materialistic variety, albeit on somewhat
higher terms than the consciousness which experiences both good and evil soul
plus good and evil spirit in a quintessentially worldly atomic fusion of
Protestant realism, not to mention its bodily counterpart lower down. If the Society of Friends belongs in the
higher materialistic category, then the majority of Protestant denominations
appertain to the lower materialistic category of a truly realistic compromise,
suitable to the world but not particularly close to divine truth.
222. Yet if Roman Catholicism upheld, in its
antithetical constitution, a closer approximation, in the Father, to subdivine
truth, and sects like the Society of Friends upheld a closer approximation, in
Christ, to divine truth, then it remains for Social Transcendentalism to uphold
a closer approximation, in the Holy Ghost, to superdivine truth - the
supertruth of Messianic Revelations.
Here, in accordance with free-electron criteria, we are concerned with
the Third and highest part of the Trinity ... of divine levels of God, and we
are concerned with aspiring towards that superideal condition through the
furtherance of superconscious bliss achieved, with the aid of contemplation and
meditation, here on earth as a matter of evolutionary necessity. Once the world has been overcome, Heaven is
not in the Beyond but the Beyond in the world and bliss is now, not something
to be deferred until bodily death. For
there is no Heaven for man that is not of man's making!
223. Consciousness is of the world, being a
consequence of the fusion between protons and electrons in the brain, a sort of
spiritual flame perpetually burning on the atomic materialism of the
brain. It treads a middle-ground path
between good soul and good spirit on the wavicle side of the psyche, and
between evil soul and evil spirit on its particle side, preponderating over
both. When one is conscious one isn't
necessarily conscious of sensations, emotions, or feelings. Consciousness of consciousness or
consciousness of external phenomena tends to be the psychic norm. The Diabolic and the Divine only enter into
this consciousness intermittently, when called upon or permitted entry. Left to itself, my consciousness is biased
towards good spirit, but this doesn't mean to say that everyone's is. On the contrary, there are types of
consciousness which are biased towards evil spirit and even some that are
biased towards soul of one kind or another, distinctions to a large extent
dependent upon hereditary factors, racial configurations, temperament,
character, experiences, environment, class, and so on. In this respect, men are not equal, for
consciousness differs in degree and kind from person to person, making for both
dissimilar views of the world and dissimilar situations and/or occupations in
it. Were all men equal, there would be
no frictions or disparities between them, and humanity would be at peace with
itself.
224. But even in their subconscious and
superconscious minds men differ from one another, though these two minds are
closer to the alpha and Omega Absolutes respectively, and therefore are more
perceptual than conceptual. Some men
experience pleasant dreams with warm sensations as a norm, others tend to
experience more of the opposite kind, while yet others follow a straight or
zigzagging path between the two extremes, doubtless according to whether they
are of the 'primary' or 'antithetical' varieties of humanity. At the other end of the psyche, it is a
well-known fact that not all those who take or have taken LSD invariably
experience pleasant trips. Some have bad
trips, whilst others, probably more numerous, experience something that is
neither particularly good nor bad but somewhere in between the two ... in a
sort of no-man's-land of psychic neutrality, doubtless on account of their own
habitual psychic neutrality between daydreams on the one hand and thoughts on
the other, which correspond, so I contend, to stellar and lunar equivalents,
respectively, within the 'cosmic totality' of the natural psyche. Those who are largely of pure consciousness,
and therefore most worldly, will experience neither any great hardship nor any
great pleasure in their dreams or trips.
Those, on the other hand, who tend in their consciousness either towards
daydreams above or thoughts below are more likely to experience equivalent
levels of psychic reality in their dreams or trips - the former having pleasant
dreams and good trips, the latter unpleasant dreams and bad trips, a sort of
wavicle/particle dichotomy of God- and Devil-tending biases respectively, with
right- and left-wing political implications in each case. Daydreaming or fantasizing is an idealistic
psychic predilection, thinking or reasoning ... a materialistic psychic
predilection; the one tending up, as a rule, towards good soul and/or good spirit;
the other tending down, as a rule, towards evil soul and/or evil spirit. Again, there are two types of realist in
relation to these psychic poles: the 'primary' realist who steers a middle
course in neutral consciousness between them, and, by contrast, the
'antithetical' realist who alternates between them, now dreamy, now thoughtful,
never one or the other for very long, and, consequently, more Catholic than
Protestant, more Celtic, I dare say, than Anglo-Saxon, but still a worldly type
nevertheless!
225. Just as there is an unconscious beneath the
subconscious which, in its dreamless sensuality, is closer to the alpha of
evolution, so there is a supraconscious above the superconscious which, in its
tripless spirituality, is closer to the omega of evolution. If the former is experienced in heavy sleep
or as a consequence of one's having been anaesthetized or - perish the thought!
- knocked out, the latter is experienced in the hyperawakefulness of
transcendental meditation. If the one is
fundamentally pre-civilized, the other is post-civilized.
226. Consciousness of consciousness or
consciousness-for-consciousness'-sake is a religion of the world. We have consciousness to help us get about
the world, not for any specifically religious reason. We also have consciousness in our bodies, though
to a much lesser extent than in our brains where, as mind, it generally
overrides physical consciousness, whether of sensations, emotions, or
feelings. Only in consciousness of the
highest, or mental, feelings do we approach the Holy Spirit; though consciousness
of the highest emotions or, alternatively, highest sensations will place us on
the planes of Christ and the Father respectively - planes which would be an
obstacle to true spiritual enlightenment if indulged in too frequently or
intensely.
227. The antithetical equivalents of 'nobs' and
'plebs' are 'freaks' and 'straights': an electron equivalent to proton
precedent. Generally, 'freaks' are of
the Holy Ghost whereas 'straights' are of the world; but there are also 'fallen
freaks', or punks, who are of the Antichrist and his materialist legions. Doubtless there were (and probably still are)
'fallen nobs', or rebels, who were of the Devil and his barbarous hordes.
228. The age of the wind-up clock, with its hands
and numerals, is coming to an end, along with the civilization that gave birth
to it. The new age calls for digital
clocks and watches, in accordance with an absolutist predilection for
numerals. If sundials, with their lone
'arm', appertained to the alpha age, then digital clocks and watches most
assuredly appertain to the omega age, and no apparent/essential compromise
between the two, suggestive of an atomic integrity, is permissible, whether in
terms of clock or watch. Even the
customary tick-tock, tick-tock of wind-ups suggests and confirms an atomic
dualism, as though between church and state, particles and wavicles. But, of course, wind-ups will continue to be
manufactured and bought so long as the atomic societies of contemporary Western
civilization continue to exist. They are
still 'establishment' time-pieces, whereas digitals of one kind or another are
comparatively proletarian and therefore, like all such phenomena, relative to
an unofficial vanguard.
229. Categories of white-collar workers: clerks, secretaries,
petty civil-servants, typists, shop assistants, publishers' readers, postmen,
low-ranking teachers - in short, a whole variety of contexts involving millions
of people who, particularly in the big cities, tend to preponderate over
blue-collar workers (not that colour of collar or indeed the use of a button-up
shirt necessarily figures in an age transitional between atomic and
free-electron criteria). Unlike a
Marxist, I don't automatically limit myself to the lowest strata of the People,
conceived in a variety of blue-collar, and therefore manual, contexts. On the contrary, I focus first and foremost
on the highest strata of the People, conceived in a variety of white-collar,
and therefore intellectual, contexts, and subordinate all other contexts to
them. This is what makes me a Social
Transcendentalist rather than a Socialist, and consequently anti-Marxist. I was myself a clerk for several years, and
it is inconceivable that I could identify with or have a bias towards
blue-collar workers, whose materialism, derived in part from the manual nature
of their labour, is at loggerheads with my own idealism, the fruit of much
intellectual activity. In a Socialist
Republic, the white-collar workers are officially subordinate to their
blue-collar counterparts, and a materialistic bias, under the aegis of
Antichristic superillusion, is the ideological result. In a Social Transcendentalist Centre, on the
other hand, the blue-collar workers would be officially subordinate to their
white-collar counterparts, and an idealistic bias, under the aegis of Messianic
supertruth, would be the ideological result.
Not worldly materialism but superdivine idealism ... on the People's
more absolutist level of ideological evolution, with the minimum necessary
compromise with the world. Certainly,
Ireland would not be true to itself if materialism, and hence the blue-collar
proletariat, were to get the upper-hand over idealism and a Socialist Republic
duly ensued. And the same applies to a
number of other countries with mainly idealistic predilections. Supertruth requires an adherence to
objectively-conceived values, so that idealism and materialism are in proper
hierarchical perspective. It is quite
the opposite of the subjectively-conceived values of superillusion, where
materialism is in the driving seat.
230. Traditions ought more to be respected as a
pointer towards the future than as a landmark of the past. Thus one sort of idealism will lead to
another, one sort of materialism to another, and so on.
231. The open-society tripartite class
distinctions between upper, middle, and lower classes suggest, at first
appearance, a vertical hierarchy between idealism, realism, and materialism on
a uniform atomic level. But this is not
actually the case, since the upper class, or aristocracy, are generally biased
towards protons, the middle class, or bourgeoisie, generally biased towards
neutrons, and the lower class, or proletariat, generally biased towards
electrons, so that class distinctions on a traditional tripartite basis are
rather more horizontal than vertical ... with the past, the present, and the
future juxtaposed in open-society toleration.
From a proletarian standpoint, which is closer to the Holy Ghost than to
the Father, the only class that could in some (albeit limited) sense be
described as 'upper' in relation to the People, i.e. as vertically above them,
would be People's leaders, or commissars, within the electron-particle context
of a People's state. Similarly from a
middle-class standpoint, which is closer to Christ than to either of the divine
extremes, the only class that could in some (albeit limited) sense be described
as 'upper' in relation to the bourgeoisie, i.e. as vertically above them, would
be parliamentary representatives, or ministers, within the atomic context of a
democratic state. For the aristocratic
class, regarded in their traditional proton perspective, are only upper in
relation to peasants and/or soldiers within the vertical hierarchy of a feudal
society, and it would be a form of hypocrisy or self-deception of the most
contemptible sort to suppose that the bourgeoisie, who after all wrenched
political power from the nobility, genuinely look-up to the aristocracy, still
more so to imagine that the proletariat, which in some countries have wrenched
political power from the bourgeoisie, genuinely look-up to the bourgeois
class. History does not confirm this
supposition, even if, in open-society countries like England, appearances
suggest the contrary, largely on account of the strong proton traditions of the
indigenous race. Yet, contrary to
appearances, it is really the bourgeoisie who, through their elected
representatives, govern English society; it is parliament which, to all
practical purposes, is politically sovereign, and consequently while England,
and indeed Britain as a whole, may have the appearance of a kingdom, with a
monarchical system still intact, it is effectively a democracy, wherein
political power is firmly in the hands of the elected representatives of the, by
and large, middle-class electorate. This
bourgeois capitalist society exists alongside the remnants of aristocratic
feudal society, with neutron and proton implications respectively.
232. Yet so, too, does the rudiments of a future
proletarian society exist alongside the established order, and it is altogether
doubtful that those who are actively committed to this alternative society
actually look-up to the democratic representatives of the bourgeois class for
their leadership. On the contrary, they
look to leadership among themselves, which, in the event of their attaining to
power, would be as different from the bourgeois representatives ... as these
latter are from the aristocratic rulers of feudal antiquity, but just as much a
complete class as the nobility. For a
vertical hierarchy must also exist on the People's level of social evolution,
as between leaders and led, and this no less than on the preceding feudal and
parliamentary levels. Yet this would
still be classless compared with the class-bound tripartite open-society
distinctions between proton aristocracy, neutron bourgeoisie, and electron
proletariat. Classless to the extent
that everyone exists on an electron level, artificially and without wealth, be
they leaders, police, or led; the political antithesis to the no-less, from
this vertical standpoint, classless societies of feudal antiquity between
rulers, soldiery, and ruled, all of whom existed on the proton level within an
alpha-stemming absolutism. And, no less
certainly, most latter-day People's leaders regard themselves as belonging to a
sort of elite class in relation to the proletarian masses, with the police
assuming a kind of middle-ground status in between the two electron
extremes. But if, formerly, the
aristocratic elites ruled and therefore exploited the toiling peasant masses,
then the revolutionary People's elites lead and therefore serve the proletarian
masses, which is an important distinction!
In this respect, the revolutionary elites are closer to the masses than
(were) the traditional elites; for society assumes a more homogeneous
constitution the closer it approximates to the omega absolutism of the Holy
Spirit - in marked contrast to the heterogeneous distinctions characterizing
open societies.
233. If Western civilization began in an
idealistic absolutism favouring the aristocracy, there is reason to believe
that it has effectively ended in a materialistic absolutism favouring the
proletariat, having passed through a realistic relativity between the
bourgeoisie of one shade or another, not to mention bourgeoisie and workers,
regarding 'workers' as pertinent to this relativity rather than independent of
it and therefore properly proletarian.
In which case, we could regard the greater part of, in particular,
Eastern Europe as having been especially partial, in the twentieth century, to
the materialistic phase of Western civilization. Rather than signifying a completely new
civilization, Eastern Europe would appear to have signified the decline into
materialist barbarism of a sizeable component of Christendom; though this would
not be entirely true, since there was also something new and different about it
which, if not exactly amounting to a fresh civilization, at least rendered its
peculiar form of barbarism civilized, or ordered. Indeed, one could almost eschew the term
'barbarism' in favour of 'Civilization' in the Spenglerian sense of the term,
where materialistic, and hence social, values take considerable precedence over
cultural or spiritual ones. Thus Eastern
Europe would signify 'Civilization' full-blown, in contrast to the
'Culture/Civilization' compromise between church and state more typical of
Western Europe traditionally, and as the complete antithesis to the 'Culture'
absolutism of medieval antiquity - the idealistic inception of Western
civilization. Thus the spectrum of this
civilization would appear to stretch from the proton wavicles of its Roman
Catholic inception to the electron particles of its Socialist culmination via
an atomic compromise, in Protestantism and Liberalism, of its middle and
therefore quintessentially worldly phase.
Subconscious to new brain via ego/mid-brain
compromise.
234. In contrast to the above, one could cite the
alpha civilizations of pagan antiquity, including the Graeco-Roman, ancient
Chinese, Indian, Persian, Hebrew, Egyptian, Irish, and so on, as existing on
the pantheistic and Creator-bound level of proton particles. Antithetical to those numerous pagan
civilizations - reflecting the fragmentation of primitive evolution - we can
project the envisaged transcendental civilization of the Centrist federation
which, in its electron wavicles, would signify the inception and development of
a new 'Culture' ... far superior to the Catholic 'Culture' of medieval Europe,
and inevitably opposed to the continuation of Western civilization on
materialistic terms. It is this omega
civilization, with its superidealism, which will eventually challenge the West
for global hegemony, seeking to replace Socialist materialism with Centrist
idealism, in order that the world may be brought to an omega culmination in the
ultimate 'Culture', a 'Superculture' that should lead, in due course, to the
post-Human Millennium (of the Superbeings and Supra-beings), and thus to the
supersession of all human limitations in the name of divine transcendence - a
process of spiritual evolution destined to culminate in the electron-electron
attractions of the heavenly Beyond. If
the alpha civilizations are best described as Cultural civilizations, then this
omega civilization could be described as a civilized Culture, beyond and above
all 'Culture/Civilization' dichotomies, and superior to any barbarous
civilization of a materialistic absolutism.
235. If Western civilization began in idealism,
proceeded to realism, and ended in materialism, then we have a Catholic,
Protestant/Liberal, and Socialist progression which stretches from subdivine
proton wavicles to superdiabolic electron particles via an atomic compromise in
worldly realism, a tripartite progression which broadly accords, it seems to
me, with Latin, Teutonic, and Slavic racial distinctions, as though in
confirmation of an inherent idealism in the first, a realism in the second, and
a materialism in the third. The original
schism in Christianity between Roman Catholicism in the West and Eastern
Orthodoxy in the East largely followed a Latin/Slav dichotomy indicative of a
split between idealism and materialism, salvation and damnation, the true
Christ of love and the false Christ of hate, hope and despair, redemption and
judgement, and we may believe that this fundamental split has continued on a
largely ethnic basis right down to the present day, not only in the obvious
context of religion but, more significantly from the contemporary viewpoint, in
the politically extreme contexts of Fascism and Communism, with the Latins
traditionally more susceptible to the former (Italy being the home of Fascism)
and the Slavs mostly living, in one degree or another, under the latter. Yet, in between, the Protestant/Liberal
middle ground of Teutonic realism, as especially applying to Germany, England,
Sweden, Holland, Norway, Denmark, and the USA, which is quintessentially
symptomatic of the world, conceived from a theological angle, and thus of
capitalist imperialism.
236. Father - Virgin Mary; Christ; Second Coming -
Holy Ghost. Greater subgod - lesser
subgod(dess); God; lesser supergod - greater supergod. Major evil deity - minor evil deity; atomic
deity; minor good deity - major good deity.
In contrast to Satan - the Anti-Father (Henry VIII?); the Anti-Virgin
(Cromwell?); the Anti-Christ (Marx?) - the Anti-Spirit (Lenin?). Greater subdevil - lesser subdevil; Devil;
lesser superdevil - greater superdevil.
Major evil devil - minor evil devil; atomic devil; minor good devil -
major good devil. Better the good devil
of superdiabolic electron particles than the evil god of subdivine proton
wavicles. But better still the good god
of superdivine electron wavicles. Here
we are alluding to the Holy Ghost and, to a lesser extent, its messianic
advocate rather than to the Antichrist.
We are alluding to Social Transcendentalism at the expense of
Transcendental Socialism.
237. Helicopters are to the air what underground
trains are to the land and submarines to the sea: namely, Marxist materialist
equivalents vis-à-vis realistic and idealistic types of transportation. Certainly they are the lowest form of air
transportation, as well as the most low-flying.
238. Better to nod one's head in rhythm to
contemporary 'funky' music than to tap one's foot; the most idealistic people
nod their heads, while the least idealistic or, rather, most materialistic ones
tap their feet and/or shake their heads.
Vertical and horizontal, masculine and feminine, head and feet, idealism
and materialism. Combinations of nodding
and shaking probably make, provided the nodding is preponderant, for a Social
Transcendentalist equivalent, whereas - the converse possibility not excepted -
combinations of shaking (a bogus theocratic equivalent?) and tapping make for a
Transcendental Socialist equivalent.
Only to nod or, alternatively, tap one's foot and/or stomp would suggest
a Fascist/Communist dichotomy of idealistic and materialistic extremes
respectively, whereas the alternative combinations mentioned above make for the
more realistic latter-day relativistic compromises, with idealism preponderant
in the one and materialism predominating in the other - God and Devil on the
electron-biased levels of wavicle superconscious and particle new-brain polarity,
while superphysical realism comes somewhere in-between. For 'freak dancing', or the shaking of one's
entire body to the 'funky' rhythms of popular music, is a superworldly
alternative to nodding and tapping extremes, a supernatural, or absolutist,
form of body dancing with more moderate ideological implications.
239. Philosophy - literature - poetry: Father,
Son, and Holy Ghost of a Literary Trinity.
In a transcendentally closed society, only poetry would prevail, though
it would have to be on the superpoetic level, and thus beyond any atomic
relativity.
240. The further narrative literature, or
literature-proper, evolves within an open-society atomic context, the more
absolute it becomes, whether on the idealistic plane of a supernovel or, alternatively,
on the materialistic plane of an antinovel.
Essence and appearance, dialogue and description, speculation and
action. Combine these polarities on a
relatively cohesive basis and you are back in the realistic tradition. Alternate between one polarity and another on
a more absolutely antithetical basis and you are extending that middle-ground
and quintessentially narrative tradition into an extremist age on
super-realistic literary terms - the literary equivalent of Liberal Democracy.
241. Unlike a petty-bourgeois revolutionary, who
hives off into one extreme or another, a bourgeois revolutionary wishes to
retain relativity, principally by alternating between one absolutist extreme
and another, now right/now left, now idealistic/now materialistic, never either
for very long. The primary, cohesive
realism of the conventional bourgeois is replaced by the antithetical,
oscillatory 'realism' of the radical bourgeois, and the result is Liberal
Democracy - a superworldly rather than simply worldly politics.
242. There are examples of Surrealism in painterly
art which give one the impression that the artist has endeavoured, in
juxtaposing diverse and seemingly unconnected images, to combine a number of paintings
in one work and thus create a sort of collective or omega painting. Generally speaking, Surrealism is to art what
Liberal Democracy is to politics: the extension of a realistic,
representational tradition into quasi-absolutist and super-realistic
juxtapositions suggestive of a schizophrenic oscillation between one extreme
and another, with no apparent connection between them. Viewed in the round, Surrealism is both
representational and abstract at the same time, its peculiar abstraction
deriving from the uncanny juxtaposition of seemingly unconnected images.
243. To live only for essences, to become pure in
absolute fidelity to transcendental idealism: the ultimate literature of
superliterary truths. One character (the
author); one concern (the development of truth); one voice (the expounding of
truth). A fascistic avant-garde
antithetical to communistic Socialist Realism, God and Devil on the People's
democratic levels of superidealism and supermaterialism either side of
superworldly realism (the popular novel).
Land-speed rocket cars and racing cars flanking hot-rods. All contradictions resolved in the chimerical
struggle towards unified knowledge within an ideologically integrated
personality.
244. Men of genius tend to be either 'minds' or
'brains' rather than 'heads' (a combination of the two). Whether one is a mind or a brain will depend
on whether one has an idealistic or a materialistic commitment to life. Artists and priests tend to be in the first
category, scientists and politicians in the second - wavicle and particle
dichotomies symptomatic of divine and diabolic extremes. The 'great mind' is usually theoretical, the
'great brain' usually practical. Creator
and inventor, enlightener and governor.
245. Film and photography are 'in focus' when in
colour; then they are on a similar level of evolution and may be said to have
attained to maturity. Music draws into
line with colour film and/or photography when electric and therefore of a popular
or People's cast. Prior to its becoming
electric, such music is also in its formative stage, short of a transcendent
maturity and thus pre-pubic, so to speak.
Acoustic or trad jazz is no more a specifically bourgeois art form
because of its acoustic nature than black-and-white film or photography is
specifically bourgeois on that account.
Like them, jazz is an inherently People's medium of cultural expression,
and whilst it may appear to be going through a bourgeois phase when acoustic,
it is really on a comparatively primitive or early level of its inherently
proletarian status. Consequently trad
jazz isn't only not bourgeois because of its acoustic nature; it isn't a fully
mature or perfect expression of jazz but, on the contrary, a merely formative
one. Jazz only comes into its own and attains
to true adulthood on an electric basis, which is commensurate with modern
jazz. Contemporary forms of acoustic
jazz, no matter how sophisticated, are an expression and extension of trad jazz
into the modern, or electronic, age. Yet
what applies to jazz applies no less to film and photography, where colour is
the determining factor in the comparative status of each supernatural medium,
the lack of it (as in black-and-white film) simply indicative of a traditional,
or 'juvenile', status, equivalent to pre-pubic innocence.
246. If the roots of jazz were in the blues - a
more-or-less realistic music between rhythm and pitch, harmony and melody,
vocals and instrumentals, then so were the roots of rock which, contrary to
jazz, hived off into a predominantly rhythmic and therefore materialistic
integrity antithetical to the pitch-oriented improvisational idealism of
jazz. Rock is not simply decadent jazz
(though there is a sense in which that may apply); it is a completely
alternative People's music which indicates a left-wing status commensurate with
proletarian materialism, neither more nor less contemporary than modern jazz,
and perfectly capable of achieving its own decadence in punk. But rock and jazz can draw closer together
while retaining their respective rhythmic and pitch-oriented biases, and in
doing so we get jazz-rock, or jazzed rock, and rock-jazz, or rocked jazz, which
I relate, amongst other things, to streamlined motorbikes and to stripped-down
scooters respectively - those latter-day Transcendental Socialist and Social
Transcendentalist radical modes of People's private road transportation. It is almost as though what Jung wrote about
men becoming more feminine and women more masculine, as they grow older, was
borne out, in musical terms, by the jazz-rock and rock-jazz compromises
mentioned above - ample testimony to a wise old age!
247. Video is to film what rock is to jazz: a
later and somewhat more materialistic left-wing form of visual entertainment,
private rather than public, single instead of double. And the same may be said of instamatics in
relation to conventional cameras, the wavicle continuity of film-rolls negated
in the particle distinctness of each individual print-out, relativity giving
way to the absolute.
248. If the blues is at the roots of both jazz and
rock, a sort of middle ground in between pitch-oriented and rhythmic extremes,
then we may account it a relatively Liberal or worldly status, in contrast to
the fascistic and communistic equivalents ... of the more radical
alternatives. But just as we argued that
acoustic jazz was formative in relation to modern jazz, so it can be argued of
the blues that it only comes into full maturity on an electric basis, with
superliberal or superworldly implications, whether it remains strictly true to
itself or veers towards either jazz or rock, as much contemporary 'superblues'
effectively does, going beyond the blues into either jazz-blues or rock-blues
combinations. Yet such hybrid blues
remains more or less a middle-ground form of electric serious music, like most
forms of electric popular music - soul, pop, and funk not excepted. On the one hand, the serious or heavy
electric music of 'freaks', whether Extreme Right, Centre, or Extreme Left, and
on the other hand the popular, or light, electric music of 'straights' (or just
plain folks), whether Centre-Right, Centre, or Centre-Left. The antithetical equivalents of proton 'nobs'
and 'plebs' on contemporary electronic, or People's, levels.
249. Doubtless neutron, or bourgeois, music is
divisible on a similar tripartite basis into centrist, right-wing, and
left-wing tendencies, and I fancy that while the symphony pertains to the
centrist tendency, ballet and/or operatic music pertain to the left wing, while
the concerto, with its pitch-oriented and quasi-improvisationary bias, pertains
to the right wing, being, in effect, the bourgeois equivalent of jazz. Of course, there is also what might be
described as bourgeois popular music, which takes the form of light orchestral
works, operettas, songs, certain solo works for piano, guitar, etc., and we
need not doubt that 'freaks' also have music to relax to rather than 'groove
to' or get enraptured about - popular forms of rock (soft rock), jazz (funk
jazz), and blues (rhythm 'n' blues), which are yet distinct from the run of
popular music, doubtless to the degree that popular bourgeois music was (and
continues to be) distinct from the folk music of the broad, uneducated masses
within a bourgeois age or society. The
evolutionary progression from folk music to pop music, by the broad masses of
the People, is paralleled by the progression from classical music to
contemporary music of the People's elites, or 'freaks', who respond to
electronic criteria on different and usually more sophisticated terms - some
preferring, in their fascistic idealism, electron-wavicle pitch, others, in
their communistic materialism, electron-particle rhythm, yet others, more
realistic and possibly ecology-minded, seeking some kind of balanced compromise
between the two.
250. Hitherto I have written of a distinction
between People's theocratic and democratic levels of ideological and/or
cultural commitment, and whilst, in conjunction with jazz and rock, blues music
would appear to accord with the former, if on middle-ground and therefore
superworldly terms, it seems feasible to attribute a parallel superworldly, or
super-realistic, status to rock classical in respect of the latter which,
stemming from orchestral and acoustic traditions, is closer in constitution to
classical music generally, even on the extremist levels of right-wing
avant-gardism and left-wing socialist realism.
Thus rock classical, deriving its inspiration from classical precedent,
would be to those more radical forms of People's democratic music what blues is
to the more radical, or theocratic, forms - namely a superworldly or, to borrow
Yeatsian terminology, 'primary' musical form sandwiched in-between the
'antithetical' extremes of superidealistic and supermaterialistic musical
forms, with, in all probability, a radically Liberal Democratic political
connotation vis-à-vis Nazi and Marxist alternatives.
251. Since I have already drawn
ideologically-based analogical parallels between rock and motorbikes on the one
hand and ... jazz and scooters on the other, it seems feasible to ascribe a
trike parallel to electric blues, bearing in mind its moderate People's
theocratic status in between superidealistic (jazz) and supermaterialistic
(rock) extremes, and I fancy that just as the blues can veer towards either
jazz or rock while remaining distinct from each, so trikes can be designed on
an idealistic or a materialistic basis, while yet remaining essentially
realistic and therefore no less distinct from scooters or motorbikes. Already, a fantastic new-style enclosed
'trike' called the Micro has come to our attention, which seats a driver and
passenger in tandem and can lean around bends, rather like a motorbike or a
scooter. Such an enclosed 'trike', with
handlebar steering-device, is probably of right-wing tendency on account of its
compartmental idealism, and consequently closer to a scooter than to a
motorbike while yet retaining its inherently middle-ground trike-like
status. Trikes which veer towards motorbikes,
like the Ariel 3 from BSA and the later Stream three-wheeled moped from Honda,
tend to be open-topped or, at any rate, without enclosure, and this strikes me
as commensurate with materialism and hence with a left-wing tradition stemming
from open-topped sports cars through racing cars to motorbikes. So much for analogical parallels on the
People's theocratic levels!
252. Dropping to the democratic levels we find
equivalent parallels, as discussed elsewhere, between the avant-garde and
land-speed rocket cars on the one hand and ... socialist realism and racing
cars on the other, and if I am not mistaken a similar parallel can be drawn
between rock classical and hot rods, conceiving of the latter in the relatively
moderate terms of a 's(o)uped-up', or modified, car - one with additional
streamlining, larger and wider tyres, bigger and noisier exhaust, psychedelic
or graphic paintwork, tinted windows, and so on. Thus just as rock classical 's(o)ups up'
classical music through a combination of electricity, modern instruments, and
rock-inspired musicianship, so hot rods are 's(o)uped-up' cars, cars being
comparatively bourgeois and/or petty bourgeois until such time as they take on
the appearance of a hot rod. Yet just as
rock classical can remain quintessentially itself on middle-ground diatonic
terms or veer, like blues, towards either the avant-garde above or socialist
realism below, so hot rods can be either relatively moderate or of a more
extreme right- or left-wing tendency, depending on whether the final appearance
(and usage) is closer to a land-speed rocket car above or, alternatively, to a
racing car below. In the first instance,
the 'hot rod' will assume a long, low-lying, though probably encapsulated, form
with small and narrow wheels, whereas, in the second instance, the form is more
likely to approximate to the short, flat, open-topped design of a racing car,
with, by contrast, large and wide tyres, better suited to track-racing or, at
any rate, to taking fast bends. If a
political analogy is to be inferred in each case, then I would contend that the
centre-right hot rod is of a right-wing Liberal Democratic equivalent, whereas
the centre-left hot rod indicates a left-wing Liberal Democratic equivalent,
each of which are yet distinct from Nazi and Socialist extremes, and therefore
still fundamentally super-realistic in constitution. The only alternative political analogy to
suggest itself to my recommendation, in this context, is Ecology, but, as the
reader will have discovered, I preferred to equate Ecology with the middle ground
of the People's theocratic levels, where electric blues and trikes hold
sway. Somehow, the notion of hot rods
and Ecology being of parallel ideological status doesn't appeal to me; I prefer
to think of Ecology as a bluesy politics, superworldly in a naturalistic rather
than an artificial way. On the other
hand, Liberal Democracy suggests a 's(o)uped-up' mode of democratic politics,
the 'Liberal' equivalent to the 'rock' essence of rock classical and to the
'hot' essence of hot rods.
253. Impossible not to see a connection between
the fierce, driving drum beats of heavy rock and the regular thuds of workmen
hammering. Somehow it seems plausible to
contend that such music to some extent reflects a workman's occupational
lifestyle and therefore should especially appeal to him.
254. We live in an age of immorality, as
pertaining to the ubiquitous spread and entrenchment of materialism, whether
ideological, scientific, or industrial.
Immorality is not concerned with a choice between good and evil, as defined
by Christian teachings, but with the pursuit of evil falsely conceived or
recognized as good. Immorality is a
materialistic darkness, yet such darkness is taken for the light. The devils are in hell and at one with
it. They are not strangers to it or
outsiders blown in from higher regions.
They know nothing else and, in all probability, never will know anything
else. Yet hell is not something in
another world, these days, but ... here in this one, as signified by the modern
city, the urban sprawl of artificial materialism, with concrete and steel
especially predominant. Immorality is
the ethical norm of this proletarian and largely socialistic hell. But men were once different, and in some
countries and classes they continue to be so.
There was morality, or the choosing of good (as laid down by the Church)
over evil, the turning away from evil in the name of good, the upholding of
good as an idealistic norm. For if immorality is materialistic, then morality is
distinctly idealistic, peaceful instead of violent, cohesive instead of
disjunctive, co-operative instead of competitive, ascetic instead of hedonistic
- a wavicle rather than a particle persuasion.
Morality pertains to Heaven and the desire to establish a heavenly
society in the world, to make the world approximate, no matter how imperfectly,
to the 'Kingdom of God'. Catholicism was - and to some extent remains - the touchstone and
guarantor of morality in the world, no less than Communism is now the
touchstone and guarantor of immorality there. Where Communism now
flourishes in the urban hells of contemporary materialistic life, Catholicism
once flourished in the rural heavens of medieval idealistic life.
255. But since there is no contiguity between
idealism and materialism, no connection between Heaven and Hell, so it was
necessary for the world to establish and assert itself, before the evolutionary
descent from earthly heaven to earthly hell could properly materialize. This it did on the basis of amorality, or a
refusal to choose good over evil as a matter of principle but, rather, to
choose between alternative options on the basis of worldly expedience, which is
commensurate with realism and thus with the twilight relativity standing
in-between the light of idealism and the darkness of materialism, a purgatorial
stage in between Heaven and Hell which finds its environmental mean in the
town, conceived as a provincial compromise between country and city, and its
ideological correlations in Protestantism and Liberalism - the former symptomatic,
more specifically, of a neutron-wavicle good, the latter ... of a
neutron-particle evil. Amorality isn't
concerned with worldly approximations to Heaven, nor even to its diabolic
antithesis, but with the furtherance and consolidation of worldly interests,
making an ideal of the world conceived as a dualistic compromise between
unworldly extremes, whether rural or urban, natural or artificial, transcendent
or mundane, rich or poor. Hence an
atomic relativity between proton-wavicle Culture (in the Spenglerian sense of
the term) and electron-particle Civilization, a Teutonic compromise, one could
argue, between Latin idealism and Slavic materialism, church and state. A lower heaven has been superseded by a higher
hell via an intermediate world, and the result is the immoral materialism one
sees all around one in the great cities of the contemporary West, the decline,
to the point of extinction, of idealism and the correlative reduction of
everything to the lowest-common-denominator ... of materialistic
evaluation. André Gide's influential
novel The
Immoralist set the seal on contemporary life, and anything which is not
immoral but amoral or, worse again, moral will be judged obsolete and unworthy
of serious consideration, particularly in the Anglo-Saxon countries. Wise men are now adjudged fools and fools
alone considered wise; one's commitment to materialistic vulgarity a testimony
of one's 'smartness', a mark of superior intelligence, a confirmation of 'hippness'!
256. And so the devils, who are at one with their
hell, bespatter themselves in their own commercial filth and call it
enlightenment, pull grotesque faces in the name of proletarian humanism, and
proudly parade their materialistic immorality throughout the sordid kingdom of
their urban hell. I look on as an
idealistic outsider, a modern Dante traversing the nether regions, an exile
from both country and class, and though I suffer the tongues of flame which
lick my battered body and bruise my weary mind, still I am distinct from them
myself, not being of the flames but a stranger among them who is sometimes
mistaken for a flame, so badly burnt does my body appear! But I press on, ignoring the snide
presumption and false wisdom of those who are at one with their red flames and
consumed in the fires of an urban hell.
I press on towards the light ahead, the light of superidealism in the
superheaven of Social Transcendentalism, thanks to the lesser light of my own
enlightenment, which guides me towards the greater light to come and prevents
me from stumbling by the wayside into the evil darkness of contemporary
hell. Like Dante, like Bunyan's Pilgrim,
I press on, a lone idealist among the legions of materialists, and one day I
shall climb out of the hell into which I was exiled by cunning devils in
angel's disguise and ascend towards the light of Heaven, the superheaven of the
Centre, which will stand to the superhellish city of democratic modernity as
the Church once stood to the subhellish castle of autocratic antiquity - a
symbol and foretaste of ultimate Heaven, a heavenly sanctuary in supermoral
blessedness, the representative of an electron-wavicle idealism.
257. A hard-line idealist, particularly when
Irish, would probably prefer the subheaven of subconscious proton-wavicle
idealism to the superhell of new-brain electron-particle materialism, and thus
fight shy of hard-line republicanism.
Idealism is so strongly rooted in Ireland and so much an integral part
of the Irish scene ... that only soft-line republicanism was able to triumph
there, and it is this same republicanism which, despite fringe opposition from
(exceptional) hard-liners, continues to exist.
My only hope is that it will duly serve as a springboard to the 'hard-line'
superidealism of the Centre, in order that the electron-biased atomic particles
of the politically sovereign People may be democratically superseded by the
electron wavicles of the People become religiously sovereign, in transcendental
absolutism, and thereby brought into line with the true Irish people's inherent
idealism on the most exalted and progressive terms, as pertaining to an
aspiration towards the transmutation of human spirit into Holy Spirit and
consequent attainment to the superheavenly goal of evolution in the Omega Absolute
- the ultimate stage and manifestation of divinity. And not only for the true Irish but for all
inherently idealistic peoples the world over, who would be capable of following
suit and joining together, in due course, to form a Centrist federation, or
federation of Social Transcendentalist Centres, so that the light of
superdivine idealism may emerge into the open and the Holy Spirit duly take its
rightful place in the world. Thus speaks
the voice of supermorality!
258. Fame, wealth, and power: three goals in life;
though men usually want one of the three in particular, depending on whether
they are inherently idealistic, realistic, or materialistic, which is to say,
given to a divine bias, to worldliness, or to a diabolic bias. Those who want and achieve fame, usually
through one of the arts, are the idealists; those who want and achieve wealth,
usually through business commitments, are the realists; and those who want and
achieve power, usually through politics, are the materialists. Of course, there are overlappings; for fame
often brings wealth and wealth ... power.
But, generally speaking, successful men remain primarily one of the
three, and can be known and judged accordingly.
259. In heterosexual relations there can be three
motives for having intercourse: namely pleasure, propagation, or power. Pleasure centres on the orgasm. Propagation centres on conception. Power centres on manipulation. Usually men have one of the three motives in
mind at any given sexual time and on a fairly consistent basis, depending on
whether they are inherently idealistic, realistic, or materialistic. The first motive pertains to the Divine (on
the plane of alpha/positive sensation), and is accordingly idealistic. The second motive pertains to the world (conceived
naturally), and is accordingly realistic.
The third motive pertains to the Diabolic (on the plane of
alpha/negative sensation), and is accordingly materialistic. Sexual idealists simply view women as a means
to orgasmic pleasure. Sexual materialists
obtain pleasure through the physical subjugation of women's bodies, which
usually entails pain (whether physical or mental) for the women concerned. Sexual realists, while not entirely immune to
pleasure or power motives themselves, are generally more disposed to
utilitarian considerations, regarding intercourse as a means to a propagative
end. They are inherently natural,
whereas the other two categories of heterosexual males are respectively
supernatural and antinatural, if, as a rule, on relatively moderate terms ...
in conformity with the inherently moderate and hence middle-ground nature of
heterosexual activity. However, the most
interesting inference these contentions point to is that, in the alpha-based guise
of the Father, God's interest in sex begins and ends with pleasure. He neither planned nor encouraged what may
happen afterwards, which, as pregnancy, is purely an affair of the world, of
naturalistic realism. People who imagine
that the Father - theologically identified with proton-wavicle pleasure - had a
hand in propagation ... debase the Divine to the level of the world. For divinity begins and ends in idealism, no
matter to which evolutionary stage of the Divine one is alluding.
260. The penis is the focus of positive sensation
no less than the heart is the focus of positive emotion and the brain the focus
of positive feeling. Essential
attributes of the Father, the Son, and the Holy Ghost, as it were, in ascending
stages of physiological correlation.
261. Selfless service, particularly on the level
of advice, is a woman's idealism; motherhood her realism; and promiscuity, or
whoredom, her materialism. In general,
women can be recognized as primarily belonging to one of these three categories
and evaluated accordingly. As in the case
of men, there are good, bad, and middling women. Some are angels and some sluts, others -
perhaps the great majority hitherto - are something in between, which is
nevertheless distinct from a combination of the other two.
262. Only a radical Feminist would make the
mistake, from an objective standpoint, of reducing men's relations with women
to the lowest-common-denominator ... of power.
For Feminism is to sex what Socialism is to politics: an extreme
left-wing evaluation of life (in this case men) which fixes upon the lowest
absolute ... as pertaining to materialism.
Like Socialism, Feminism is necessarily discordant and disruptive -
harmony no longer supporting or defining melody but rebelling against it and becoming
increasingly independent, and hence discordant, in the course of time. An aspect of Western decadence - anarchic,
barbarous, diabolic. Not that I have
anything against sexual equality, provided that it is based on the very sound
logic of female masculinization, i.e. on the ongoing masculinization of the
female in accordance with an evolutionary progression from proton and neutron
and/or atomic to electron criteria. A
woman who (within reason and on honourable terms) acts, dresses, works, and thinks
like a man cannot be treated as a woman.
In effect, she has become a man, if (in relation to real men) a lesser
one. Simone de Beauvoir and Jean-Paul
Sartre may each be on the masculine side of a feminine/masculine atomic
dichotomy, as pertaining to dualistic tradition, but de Beauvoir trails behind
Sartre on that side; he is the greater man with the greater brain and
intellectual achievement. So it
generally is between 'liberated women' and contemporary men.
263. Sometimes, when it appears that one is
contradicting oneself ... it is really that one is being true to the inherent
relativity of human and, in particular, atomic life, where two views of a given
subject usually count, albeit (and this is the crucial point!) not to the same
extent. There will be a major view and a
minor view, in other words one which is predominantly correct or valid and one
which, by contrast, is only partly or slightly true - correct in a subordinate,
subsidiary way. Obviously it is the
major view which counts for most; but the minor one can't be entirely dismissed
as irrelevant - at any rate, not while relativity still prevails in the
world. Only when human life has
progressed to a truly absolute, free-electron stage of its unfolding ... can
one view alone prevail, and, needless to say, to the exclusion of its
rival. In the meantime, progress is made
by expanding the spiritual view at the expense of the material one, overcoming
dichotomies in the name of the highest absolute.
264. Supermusic begins where music ends - on an
electric and largely group-oriented basis, whether in jazz, blues, or
rock. Nineteen sixty-seven is as good a
date as any for the advent of supermusic, which alone pertains to free-electron
criteria and which has superseded, on a class basis, the atomic music of such
late-classical composers as Tippett, Shostakovich, Bernstein, Rubbra, Walton,
and Berkeley, not to mention the post-atomic avant-garde music/supermusic
(acoustic/electronic) of composers like Boulez, Stockhausen, Tavener, Cage,
Bedford, Riley, and Kagel. Supermusic is
the antithetical equivalent of submusic - that pre-atomic music of medieval
minstrels and small ensembles.
265. The ultimate kind of writing should combine
and treat of as many different subjects as possible, dovetailing them into a
collective format commensurate with an intellectual convergence towards the
Omega Point. Thus it will combine
philosophy, literary criticism, musicology, aesthetics, psychology, sociology,
sexology, history, politics, religion, science, art, theology, etc., and treat
of them on a uniform and progressive ideological basis. Such an omega literature is beyond the
separate strands of individual disciplines, the culmination of all intellectual
evolution in an eclectic universalism that transcends the particular.
266. The highest literature, being idealistic, is
ever moral. It attests to moral choice,
both with regard to things and situations.
The good is upheld at the expense of the bad, the high at the expense of
the low. The author chooses what he
considers worth selecting, on the basis of moral excellence, from the
multiplicity of available options; he becomes a measure of taste. Not so with the lowest literature which,
being materialistic, is ever immoral, specifically dwelling on the bad and low
to the detriment of everything good and high, not so much a conscious choice
between alternative options ... as an inability not to favour the lowest
option, which is subjectively regarded as the only possibility. Hence, to always make the wrong choice
and to regard this wrong as alone right.
But in between comes the middling literature which, being realistic, is
ever amoral, neither specifically committed to the right choice nor to the
wrong one, sometimes favouring the good, sometimes the bad, at other times
refusing a commitment either way - here high/there low, indifferent to each and
treating them on an equal basis, irrespective of moral worth. A worldly literature coming in-between divine
and diabolic extremes which, in rejecting heaven, paves the way for the
literary hell to follow, of which we are only too familiar!
267. Modern Realism is to painting what rock
classical is to music - a radical Liberal Democratic equivalent sandwiched
in-between extreme right-wing avant-gardism, such as Op Art and Kinetics, and
extreme left-wing Socialist Realism.
Petty-bourgeois art attains to a climax on the antithetical bases of
Abstract Impressionism (Post-Painterly Abstraction) and Abstract Expressionism
- idealism and materialism, while bourgeois art achieves a face-lift, so to
speak, with Modern Portraiture, a species of traditional realism. But Modern Realism is on the People's
democratic levels of serious art, if on comparatively moderate and, hence,
middle-ground terms.
268. Beyond the People's democratic levels of
serious art we find the theocratic levels corresponding to jazz, blues, and
rock, with 'super' manifestations of idealism, realism, and materialism
respectively, and if the highest or idealistic level can be characterized by
allegiance to the freest possible light art, namely laser art, and the lowest
or materialistic level by allegiance to sculptural light art, or art employing
light bulbs (usually in tight clusters), then it seems not implausible to
contend that the realistic level in between (corresponding to electric blues) may
best be characterized by the use of holography, or the projection of
representational images, called holograms, into space through refraction of
laser energy from an object aligned with mirrors, so that the projection
appears so life-like or composite as to suggest the original object. Thus a kind of theocratic realism in between
the idealistic and materialistic extremes of free light art and sculptural
light art, which suggest jazz and rock in relation to blues. Yet just as jazz can be transmuted into
rock-jazz and rock into jazz-rock, assuming Social Transcendentalist and
Transcendental Socialist equivalents respectively, so free light art and
sculptural light art can be transmuted forwards in a compromise way, with
similar political implications - the free, or jazz equivalent, acquiring a
'rock' dimension through the use of slender plastic tubing which can be bent or
twisted into squiggly patterns of a curvilinear design, while the sculptural,
or rock equivalent, acquires a 'jazz' dimension in the form of neon lighting,
which stretches through long tubes of a less tractable or malleable nature,
indeed through hard tubes which imply a sculptural connection and thus
underline the predominating materialism of this type of People's theocratic
art, an art best described as light sculpture in view of its materialistic
bias, which is commensurate, so I maintain, with Transcendental Socialism, in
contrast to sculptural light art, the subordinate malleable materialism and
preponderant neon idealism of which confirm a Social Transcendentalist
equivalent.
269. Although they may not consciously admit it to
themselves or indeed to one another, most parents-to-be would rather have a
child of the opposite sex to which they belong, i.e. the husband would rather his
wife conceived a daughter and, conversely, the wife would prefer to conceive a
son. This is because the sexes are
naturally drawn to their opposites in adult life, and the father can therefore
look forward to additional female company about the house whose beauty will be
developing while his wife's beauty is fading, whereas the mother can look
forward to additional male company about the house whose strength will be
developing while her husband's strength is declining. In each case, self-interest would appear to
be the deciding factor. Yet fear of
being disappointed on the day (of birth) is doubtless a cogent reason why
parents-to-be rarely come down firmly on a preference one way or the other -
not to mention fear of giving offence to the opposite partner.
270. We live in an age of transition between
natural food and artificial food, including vitamin tablets. For the more idealistic of us, it is almost a
moral obligation to indulge in the latter as much or as often as possible, and
few indeed are the days when we are not spooning some at least partly synthetic
food, like flavoured yoghurt, into our mouth or dropping one or more of the
ever-growing variety of vitamin pills and/or capsules down our throat. The natural is increasingly being superseded
by the artificial in these and other contexts, and it would be a mark of the
grossest unreasoning conservatism or the most boorish reaction to eschew the
benefits of artificial food in the name of some easily recognizable fruit or
vegetable. Among the more idealistic
people such natural food is virtually taboo, its consumption a proof of class
backwardness or unenlightened idiocy ... to be treated with the contempt it
seemingly deserves! Burgers, hot dogs,
chips, packet mash, fish cakes and/or fingers, crisps, flavoured yoghurts,
cream and/or processed cheeses, sweets, cakes, and biscuits form the staple
diet of these evolutionary trailblazers, a diet which is supplemented by such
vitamin pills and/or capsules as are considered necessary to compensate for the
lack or reduction of natural vitamins, as relative to the smaller and more
compact synthetic meals of today. Thus
while the natural is being squeezed out the artificial is expanding, and who
knows but that the latter may not altogether supersede the former one day,
becoming an end-in-itself, not just a dietary supplement, as at present. Yet that would presuppose considerable
changes for humanity in the meantime, which would render the natural
unnecessary. For the foreseeable future,
however, such comparatively natural synthetic foods as burgers, fish fingers,
and chips will continue to be supplemented by tablets and/or capsules in the
preservation, depending on the ratios of greater (artificial) to lesser
(naturalistic) synthetic foods, of either Social Transcendentalist or
Transcendental Socialist equivalents - the former somewhat more pill orientated
(with a capsule theocratic) than the latter.
271. One of the main arguments of my work, as
recorded in successive texts, is the insistence that human life, as we know and
have long endured it, is but a means to a higher end, namely the life forms of
the coming post-Human Millennium, which I have respectively defined as
Superbeings and Supra-beings, or brain collectivizations artificially supported
and sustained on the one hand, and new-brain collectivizations no-less
artificially supported and sustained on the other. Yet even the first of these two stages of
post-human life could not be attained to all at once, in one great evolutionary
leap from humanity as we know it, but should be viewed as a goal towards which
man (particularly in his proletarian manifestation) is gradually evolving on
the basis of ever-more artificial criteria.
For just as primitive man's evolution from apes was not achieved in a day
but, rather, took millennia, so transcendental man's evolution towards our
envisaged brain collectivizations of the post-Human Millennium cannot be
achieved in a day but will take decades, if not centuries, of ongoing
evolution, during which time artificial parts and synthetic blood will become
more pervasive, as the natural is contracted and the supernatural expands, and
possibly to a point where the latter will predominate over the former in cyborg
intimation of still greater things to come.
Already, since the late-twentieth century, such supernatural phenomena
as mechanical hearts and artificial blood are scratching the scientific
surface, and I am confident that it won't be long before they become a viable
alternative to the natural variety, irrespective of short-term failings or
controversy. In such fashion, the human
life-span could be greatly extended, though not for its own sake (bearing in
mind the spiritual limitations of human life) but, rather, as a means to the
higher end (in relation to man) of the post-human life forms, which would be
engineered out of existing cyborg (superhuman?) life, thereby maintaining an
evolutionary continuum of eternal life from the latter stage of the ultimate
civilization through the Millennium-proper of post-human life to the heavenly
Beyond ... of the spiritual transcendences and, eventually, the Omega Absolute,
or ultimate spiritual entity, itself.
272. On the subject of artificial blood, about
which I read in Le
Monde some time ago, it would more accord, if developed far enough, with a
radically supernatural and free-electron society than ever natural blood could,
given the inherent alpha-stemming, proton, and royalist connotations of the
latter, which I feel would be somewhat out-of-place in, and therefore irrelevant
to, an omega-aspiring society of inherently classless constitution, where
artificial criteria should ever preponderate, and, eventually, to the total
exclusion of anything less - the natural heart not excepted. Individual artificial hearts would be a stage
on the road to the larger and collective artificial 'heart', or pump, used for
the purpose of pumping artificial blood, artificial oxygen, synthetically
derived vitamins, etc., through the brains of the more-advanced life forms of
the post-Human Millennium via such artificial 'veins', or transparent plastic
tubings, as were deemed necessary to the maintenance of a uniformly high level
of supernatural life. Serving upwards of
a hundred brains and/or new brains at once, this ultimate mechanical 'heart'
would be considerably more powerful than any of the individual mechanical
hearts used in the cyborg-oriented run-up, or transition, to millennial
life-proper.
273. Doubtless natural terms like heart, blood,
veins, etc., will be superseded, in the course of supernatural time, by
artificial terminology such as pump, synthetic plasma, and plastic tubing;
though superheart, superblood, and superveins would not be entirely
inappropriate in describing such artificial phenomena.
274. Some would argue: better a beautiful lie than
an ugly truth. But I say: better the
ugly truth of the State than the beautiful lie of the Church, if it is a means
to the beautiful truth of the Centre.
Better electron-biased atomic particles than proton-wavicles, if the
former are used as a means to an electron-wavicle end. For what began in proton particles, as the
Kingdom, must end in electron wavicles, as the Centre, if man is to achieve the
full-gamut of his earthly evolution. No
greater contrast than this could be imagined where human life is concerned;
though apes and Superbeings (as defined above) are of course further apart, if
still less further apart than trees and Supra-beings (as also defined above),
which, in turn, are less further apart than soulful globes (planets/suns/stars)
and spiritual globes (or free-electron transcendences), the latter of which
will gradually converge towards one another and, in the process, expand into
larger wholes, culminating in a definitive, or omega, spiritual globe - the
most radical antithesis possible to the inception of the Universe in the
alpha-equivalent primary stars.
275. The only alternative to perpetual change, in
life as in evolution, is stasis and death.
Those who lack or oppose an evolutionary perspective are the living dead,
set in a mould and fossilized by it. We
do not live to change; we change to live.
Those who change the most are the most alive.
276. Sense in which bicycles are a traditional
popular mode of People's road transportation, analogous to the popular standing
of folk music. Yet just as folk music is
superseded or, as some would argue, rivalled by pop music in the course of
evolutionary time, so bicycles are superseded and/or rivalled by mopeds which,
in spite of their nominal automotive status, allow for and to a certain extent
are dependent upon pedalling, much as pop music allows for or requires singing
in spite of its use of electric instruments - seemingly at loggerheads with the
natural, i.e. the voice. Thus while
bicycles aren't exactly anachronistic in an open society, they are somewhat
less than proletarian in relation to mopeds (like folk music in relation to pop
music or, for that matter, folk art in relation to pop art).
277. If, in their streamlining, small private
aeroplanes are idealistic in relation to small private helicopters, which, on
account of their greater bulk, suggest a materialistic alternative, then it
seems reasonable to contend that small private gliders reflect an aeronautical
balance between these antithetical options and are accordingly realistic, which
is to say, supernaturalistic in an Ecological sense, closer to the trike, in
conception, than to either scooters or motorbikes; a middle-ground mode of
serious air transportation, flanked by more powerful extremes. Gliding, then, would be the aeronautical
equivalent of electric blues, which, as we have already decided, stands
realistically in between idealistic jazz and materialistic rock: Ecology
flanked by Fascism and Communism. And beyond
these latter extremes? Obviously Social
Transcendentalist and Transcendental Socialist equivalents, which could only
take the form of less streamlined and more bulky private, or single-seater,
jets on the one hand, and of less bulky and more streamlined choppers on the
other, so that each extreme tends to superficially approximate to its opposite
while still remaining essentially itself - the old paradox of stripped-down
scooters and streamlined motorbikes coming to light again, bearing in mind
their ideological parallelism.
Certainly, the Social Transcendentalist jet will have a larger and
possibly all-round cockpit suggestive of a concession to helicopter design,
whereas the Transcendental Socialist chopper will be so slender as to evoke a
comparison with jet design, the cockpit area no longer noticeably wider than
the tail but appearing all-of-a-piece with the fuselage. So the idealistic and materialistic extremes
draw closer together without ceasing to be what, in any case, they
fundamentally are: rock-jazz and jazz-rock equivalents. No question of a blend into some permanent
middle-ground. Gliders left behind,
along with the world or, rather, Superworld.
278. Just as bicycles and mopeds were presumed to
signify popular modes of People's road transportation, so it seems reasonable
to consider small air balloons and airships popular modes of People's air
transportation, with similar evolutionary distinctions applying. Thus while the naturalistic air balloon would
suggest a folksy connotation on the level of bicycles and folk music, the
slightly more artificial and partly automotive airship would suggest a popular
proletarian connotation on the succeeding level, as it were, of mopeds and pop
music.... Not that either mode of air transportation is in regular use, least
of all for purely utilitarian purposes like getting to work or visiting
friends. But air balloons no less than
airships have their fanatics, and such people would seem to indicate an
allegiance to strictly popular levels of aeronautics - the one preceding the
other on a class-evolutionary basis.
279. Judged from a supertheocratic angle, it is
unlikely that ballooning would be given much encouragement within a Social
Transcendentalist society; for, like bicycles, air balloons would be considered
beneath the closed-society pale and, consequently, only fit for popular
patronage within a democratic society by those who, consciously or
unconsciously, identify with traditional atomic class hierarchies and have not
turned their back on the bourgeoisie in pursuance of a uniquely proletarian
popular theocratic culture on the level of airships, mopeds, pop music, and so
on, all of which exist alongside the rather more serious theocratic culture of
the People's elites - the 'freaks' as opposed to 'straights'.
280. Just as folk music leads to pop music, so
folk art leads to pop art, the latter a more evolved manifestation of popular
People's art, using new materials, techniques, themes, and settings - galleries
not excepted. Less conceptually radical
than light art, pop art is nevertheless more on the popular theocratic than
democratic level, if stemming, in its painterly manifestations, from democratic
precedent, including folk art. Popular
proletarian culture is never as radical as its serious counterparts, primarily
because the broad masses are inherently conservative or, which amounts to the
same thing, mediocre, although they aren't all necessarily middle ground. Just as it is possible to be left, centre, or
right on the serious theocratic, not to mention democratic, levels, so the
popular masses are divisible on a similar tripartite basis, if never so
radically, however, as in the case of the serious elites. To take a single example: bicycles come in a
variety of shapes and usages ... from racing bikes and tourers to track bikes,
with left-wing, centre, and right-wing implications respectively - handlebars
slanted down, straight, or slanted up ... as the case may be. Yet, doubtless, all bicycles are somehow
radical compared with the tricycle, which suggests an analogy with three-wheeled
cars and trikes.
281. Broad-mindedness isn't necessarily a mark of
merit, since it can too easily be identified with an open-society toleration of
alpha-stemming and traditional phenomena.
Better to be narrow-minded in a contemporary and progressive sense, with
especial regard to omega-aspiring and revolutionary phenomena, than to
cultivate a broad-minded toleration of things past or passing. Rather a deep narrowness, commensurate with
free-electron criteria, than a wide broadness symptomatic of an atomic
comprehensiveness. Wiser the pure in
spirit than the sullied in flesh!
282. The supernatural is what lies beyond the
natural, not what precedes it. That is
why I always refer to proton absolutes in terms of the subnatural, since
protons precede atoms no less than electrons succeed them, the hellish leading
to the world, with its organic materialism, and the heavenly evolving out of
it, as supernatural phenomena gradually displace natural phenomena, and
free-electron criteria duly emerge. In
the evolutionary trinity of divinities from the proton-wavicle Father through
the neutron-wavicle Christ to the electron-wavicle Holy Spirit, the Father
pertains to the heavenly subnatural, Christ to the heavenly natural, and the
Holy Spirit to the heavenly supernatural.
It is this third stage of divinity which is truly divine, since the only
one appertaining to genuinely heavenly, or free-electron, criteria. The Creator - a theological abstraction from
the central star of the Galaxy - may be paradoxically said to signify a
diabolic level of the heavenly in proton-wavicle absolutism, whereas the Devil
(Satan) - an abstraction from the sun - may be said to signify a truly diabolic
level of the hellish in proton-particle absolutism. On the alpha levels of evolution, both Heaven
and Hell burn in remorseless proton-proton reaction, separated only by
wavicle/particle distinctions owing more, I dare say, to theology than to
science.
283. Yet even if the central star of the Galaxy - as
of any galaxy - is not radically different in atomic constitution from the sun,
it must burn in a different way with a purer flame, as befitting its immense
size and position in the Galaxy, which enables it to rule over the millions of
lesser stars, including the sun.
Doubtless it is that great central star which, in the theological guise
of the Creator, has served as the traditional focal-point of supreme being for
alpha-stemming humanity, whose concept of being, while less than genuine, was
rooted, willy-nilly, in the seeming fixity of the ruling star of the Galaxy, as
well, of course, as in its stellar immensity and paramount galactic
importance. Certainly, whether or not
one believes in God as a theological extrapolation from this central star, the star
in question exists, in conjunction with the millions of other galaxies whose
central stars are no less supreme beings in their own cosmic right, adding-up
to a 'polytheistic' multitude of ruling stars, a situation which accords with
alpha-constituted reality. Well, stars
are stars and, not being pagan, one doesn't have to attach any divine or, for
that matter, diabolic significance to them these days, nor theologically
abstract God ... the Father from a cosmic source (the central star of the
Galaxy) and place a Satanic Devil (abstracted from the ruling star of the Solar
System) in particle opposition to Him, opposing unseen idealism with
all-too-apparent materialism in the historical struggle which inevitably ensues
between 'the Divine' and 'the Diabolic' in the realistic world. Nowadays most of us (city-dwellers in
particular) are too evolved to be interested in an alpha-based God, not to
mention an alpha-based Devil; for we are more on the electron side of evolution,
and accordingly hostile or indifferent to proton-based criteria and/or
phenomena. Even the neutron
middle-ground, so dear to Protestants and Liberals, is irrelevant to us, a
worldly thing that we cannot relate to, a relativity falling short of our evolving
absolutism, a tradition which, wherever it survives, evokes the class enemy,
capitalism and imperialism lurking dangerously close behind, like an evil
shadow cast over the Church by Christ's own diabolic and worldly opponent, the
Antichrist! No, it is not the neutron
wavicles of Christ, still less the proton wavicles of His Father, but the
electron wavicles of the Holy Ghost which accord with our ongoing evolution
towards a free-electron absolutism and are truly supernatural, the heavenly
goal of all evolutionary striving.
284. And yet, just as the Devil exists in
proton-particle opposition to the Father and in neutron-particle opposition to
Christ, so He can be said to exist in electron-particle opposition to the Holy
Ghost and/or its Messianic advocate, manifesting, through Marx and Lenin, in
the proletarian materialism of socialist republicanism and, not surprisingly,
in staunch opposition to 'God building', or that which would entail a
transcendent aspiration and, in the process, the supersession of man by
post-human life forms - a rather more Nietzschean than Marxian
proposition! No less than capitalism was
the materialism lurking behind Christian idealism, socialism is the more
evolved, attenuated, and collective materialism lurking behind transcendental
idealism, and though it cannot be entirely abolished or vanquished in the
foreseeable future, it can and should be subordinated to its correlative
idealism, so that Social Transcendentalism rather than Transcendental Socialism
is the ideological consequence, and supernaturalism accordingly takes
precedence over antinaturalism. Yet
Social Transcendentalism is not just a compromise between Socialism and
Transcendentalism; it is the highest form of theocracy, the supertheocracy of
the sovereign People who, in desiring or accepting Centrist upgrading, assume
collective divinity on the level - necessarily crude initially - of the Holy
Spirit, a level which would be refined upon in the course of evolutionary time,
as the People were transmuted, via a cyborg transition to the post-Human Millennium,
into the first of the millennial life forms, the superbeingful brain
collectivizations, and these in turn were transcended in the supra-beingful
new-brain collectivizations, with the possibility of an ultrabeingful
extrapolation pending transcendence, and so on, towards the Omega Absolute, or
definitive transcendental culmination of all heavenly evolution in the ultimate
spiritual globe of a unity supreme, a truly supreme beingfulness - the
furthermost reach of the supernatural!
285. Thus out of the sovereign People, with their
electron bias, comes Heaven, crudely and rudimentarily at first, but destined
to grow ever purer and more transcendental in the course of Centrist time,
until pure spirit alone exists and fills the cosmic void with its divine
perfection. Damned to republicanism,
with its electron-particle essence, the People can be saved by the
electron wavicles of the Centre. All
they need do, when the opportunity arises, is to democratically indicate their
willingness for it and thereby use their political sovereignty as a means to
the religious sovereignty above, the ultimate sovereignty which it will be the
Messianic Leader's duty to serve. He
will take upon himself the burden of their political sovereignty and thus free
them for the spirit. Like Moses, he
won't enter the 'promised land' (of the highest sovereignty) himself; he makes
it possible. A divine sacrifice for his
'chosen people(s)'.
286. To think of life not politically, still less
economically, but religiously. That is
the mark of an idealistic people, that is the best way of living one's life,
and admirable is the man who can continue to base his life on that principle
even when living among materialists, not allowing himself to be swayed or
corrupted from the heavenly path by economists, whether capitalistic or
socialistic, but subordinating material considerations to his spiritual
welfare. The higher man lives for the
spirit, and all else is but a means to the perpetuation of his spiritual end.
287. To think of freedom not as an end-in-itself
but as a means to a new end, a higher order.
For without order there can be no civilization. It is the 'free for' rather than the 'free
from' which counts for most, the freedom for and in a new order, the
establishment of a more evolved centrality in the wake of the revolt against an
old and decadent centrality which entailed the freedom to dissent, to act, to
change. Yet in and for itself freedom is
of little evolutionary consequence - a dead-end of anarchic wilfulness, a
worldly limbo betwixt Heaven and Hell.
Men are more sensible, as a rule, than to pursue freedom for its own
sake. They prefer to step into a new
order, a new society in the wake of the old one, and thus achieve a commitment,
acquire direction, become bound ... in accordance with human essence. The perfectly bound, not the imperfectly
free!
288. Anarchism is a doctrine of fools, of those
who, in their moral ignorance, prefer freedom-for-freedom's sake to freedom as
a means to a new binding. Political
flotsam-and-jetsam who revel in disorder and chaos! Yet all the genuinely revolutionary struggles
of our time are motivated by the desire to create an electron-biased order at
the expense of declining atomic orders, a centrality based on the absolute
rather than, as traditionally, on the relative - a People's as opposed to a
bourgeois centrality. Such an
electron-biased order, whether deriving from Marx or Nietzsche, and therefore
Communist or Fascist, materialistic (particles) or idealistic (wavicles), does
not mean that the People are free, as proletariat and/or superfolk, to do what
they like, to wander everywhichway or in no particular evolutionary direction
at all but, on the contrary, that they are free from neutron and/or proton
oppression for the new order, which
necessarily regiments them according to electron criteria, keeping them bound
to the new centrality in their own social/spiritual interests. A political giant, whether of the Left or of
the Right, binds the liberated People to a new order. He does not, like the political midgets, wish
them to remain in a stage of permanent chaos or, worse still, imagine that
anarchy will automatically lead to order in due course, that, left entirely to
themselves, the People will acquire or assume order. Such men are no shepherds but ... black
sheep!
289. An omega literature of pure essence, all
'literary' appearances - description, narrative, characterization, plot, etc.,
taboo, since involving an atomic compromise, a concession to alpha-stemming
and/or particle frictions. No large gaps
between one entry (supernote) and another but, on the contrary, the utmost
centro-complexification - relative to this new genre - of closely-knit,
high-pressure ideas. More thought, and
therefore truth, in a smaller space; expansion of the spiritual paralleling
contraction of the material, with a free-electron rather than an atomic level
of thought, the electron entries packed closely together as befitting their
spiritual homogeneity: an omega ideal.
So ends Devil and God, the text of the omega author for the omega
age in which omega truth will alone prevail!
LONDON
1985-86 (Revised 2012)
