PART FOUR: MAXIMS/NOTES
*
ON IDEOLOGICAL SPECTRA, ETC.
1. From the autocratic
and the democratic to the theocratic; from the monarch and the prime minister
and/or president to the dictator.
2. From the monarchic
and the prime ministerial and/or presidential to the dictatorial; from rule and
representation to service.
3. From autocratic and
democratic economics to theocratic economics; from Feudalism and Capitalism
and/or Socialism to Centrism (Centre trusteeship of the means of production).
4. From autocratic and
democratic politics to theocratic politics; from Authoritarianism and Parliamentarianism
to Totalitarianism.
5. From autocratic and
democratic religion to theocratic religion; from Paganism and/or Roman
Catholicism and Protestantism and/or Communism to Social Transcendentalism
and/or Super-transcendentalism.
6. From autocratic economics
and democratic politics to theocratic religion; from Feudalism and
Parliamentarianism to Social Transcendentalism.
7. From autocratic
politics and democratic religion to theocratic economics; from Authoritarianism
and Protestantism and/or Communism to Centrism.
8. From autocratic
religion and democratic economics to theocratic politics; from Paganism and/or
Roman Catholicism and Capitalism and/or Socialism to Totalitarianism.
9. From autocratic
economics and politics to autocratic religion; from Feudalism and
Authoritarianism to Roman Catholicism.
10. From democratic
economics and politics to democratic religion; from Capitalism and/or Socialism
and Parliamentarianism to Protestantism and/or Communism.
11. From theocratic
economics and politics to theocratic religion; from Centrism and
Totalitarianism to Social Transcendentalism.
12. From an economic
(proton) root and a political (atomic) stem to a religious (electron) flower;
from soul and matter to spirit.
13. In Ireland, where
Social Transcendentalism should first take root, economics and politics will be
subordinated to religion. Hence, while
being centrist and totalitarian, Social Transcendentalism should remain
primarily religious. In other words,
Social Transcendentalism comes first, because in
14. Social Transcendentalism is the first phase
of a proletarian religion, the relative (LSD-induced visionary awareness) phase
leading, in due course, to Super-transcendentalism, in which hypermeditation becomes the absolute focus of religious endeavour.
15. With the attainment
to the second phase of proletarian religion, both economics and politics will
effectively cease to exist in any recognizable sense. However, while Social Transcendentalism is
the order of the day, centrism and totalitarianism will continue to prevail,
though in a subordinate capacity to the religious essence of the movement. Social Transcendentalism is not politically
centrist (in the middle-ground sense of that term), but religiously cent(e)rist. For the Centre, as defined by me in relation
to Social Transcendentalism, is the most radically omega-orientated of all
phenomena.
16. Although embracing both economic and
political responsibilities, the Social Transcendentalist leader will
predominantly remain what he had been (before assuming office), namely an
electron equivalent, and this because he is not simply a dictator but, more
importantly, a religious guide, the embodiment, as it were, of the Holy
Spirit. Thus his sovereignty is
primarily justified on religious grounds, in contrast to the sovereignty of a
political and/or economic dictator like Hitler or Mussolini, who puts politics
first, whether in terms of Nazism or Fascism.
17. Instead of subordinating religion -
Protestant and/or Catholic - to politics, as did Fascism, Social
Transcendentalism will subordinate politics to religion and economics to
politics. Both of these fundamentally
diabolical phenomena will be eclipsed by religion and absorbed into the Leader,
who, alone, should have the moral and spiritual strength to bear them in the
name of truth and the concomitant development by the People of their spiritual
potential. Neither economics nor
politics can corrupt the Social Transcendental Messiah, who will subordinate
these proton and atomic phenomena to his electron will, which is divine.
18. Thus he who represents the Divine Will is the
true approximation to the Second Coming and/or True World Messiah. Neither Hitler nor Mussolini can be said to
have done so! Only the Leader of Social
Transcendentalism can be accredited true messianic status; for he is
essentially an electron equivalent, who must subordinate politics and economics
to his will.
19. Consequently, he forms an antithesis to the
true kings of autocratic antiquity, monarchs who were proton equivalents ruling
the populace in their own, largely soulful interests. Such kings may have been surrounded, in time,
by an electron-biased ruling nobility, or aristocracy, but their
responsibilities of state ensured a less hedonistic, and therefore more
stoical, lifestyle. Likewise the leader
of a Social Transcendentalist society may find himself,
in the relative nature of things, surrounded by a proton-biased serving
nobility, or bureaucracy, who must execute his will and thus serve the
People. But for all his dictatorial
responsibilities, he will remain predominantly an electron equivalent, in
spiritual touch with the electron-biased proletariat to a no-less significant
extent than (was) the ruling monarch of autocratic antiquity in soulful touch
with the proton-biased peasantry of his kingdom.
20. Monarch - aristocracy - peasantry/soldiery: a
proton - electron - proton-biased atomicity indicating a distinct bias for the
proton side of matter. Leader -
bureaucracy - proletariat/police: an electron - proton - electron-biased
atomicity indicating a distinct bias for the electron side of matter. The former stemming from
the proton-proton reactions of pure soul; the latter aspiring towards the
electron-electron attractions of pure spirit. From the Father to the Holy
Ghost, as from the First Cause to the Final Effect.
21. And yet one should never forget that such
atomic divisions and structures are but rough guides to basic realities rather
than immutable absolutes. There is an
electron side to every proton equivalent; a proton side to every electron
equivalent. The king, too, can be
hedonistically self-indulgent when it suits him. The leader can also be ruthlessly dictatorial
when he considers it appropriate to be so.
True absolutes are both anterior and posterior to material evolution,
though flame can consume it. The real
purpose of our being here is to get spirit beyond material constraints and,
worse still, its exposure to soul. For
pure spirit is indestructible!
22. Ideal slogan for the true Irish people:
Forever theocratic!
23. Militant propaganda slogan against the false
Irish people: Democrats beware, theocrats are here!
24. Just as, for the revolutionary democrat
struggling on behalf of socialist ideology in a liberal democracy, the most
appropriate slogan would be: Forward to a People’s democracy! so, for the revolutionary theocrat struggling on behalf of
Social Transcendentalism in a Catholic theocracy, the most appropriate slogan
must be: Forward to a People’s theocracy!
25. As liberal democracy
to the socialist revolutionary, so Roman Catholicism to the revolutionary
theocrat. You do not extend the
democratic spectrum (from liberal to social democracy) without a struggle with
the liberal status quo. Similarly, you
will not extend the theocratic spectrum (from Roman Catholicism to Social
Transcendentalism) without a struggle with the Catholic status quo. Needless to say, both struggles are mutually
exclusive.
26. Catholicism corresponds to a grand-bourgeois
autocratic (feudal) theocracy. By
contrast, Social Transcendentalism will correspond to a proletarian theocratic
(centrist) theocracy. There is all the
difference between the Middle Ages and the
twenty-first century in these two theocracies.
27. People have often spoken of a Jewish world
conspiracy, but, in reality, there can be no such thing. The Jew will never dominate the world, for
the simple reason that we are evolving towards an ideological identification
and away, in consequence, from tribal roots.
Social Transcendentalists of Jewish descent may well be in highly
influential positions in the world to-come, but to regard them as Jews would be
to fall into an anachronistic trap nothing short of slanderous!
28. An Israeli Social Transcendentalist would be
as far from being a Jew as an Irish Social Transcendentalist from being a
Celt. As far as I am concerned, Israelis
and Irishmen are but passing (nationalist) phenomena in between tribal and
ideological extremes. In the coming age,
there will be neither Jews nor Celts, neither Israelis nor Irishmen, but
regional components of supra-national federations of Social Transcendental
Centres.
29. One should perhaps distinguish between worker
and proletarian, reserving the use of the latter term for citizens of socialist
states, with the implication that they signify a transformation from the proton
to the electron side of an atomic integrity, and are therefore essentially
different from and superior to the proton-biased masses of a bourgeois state
who, by contrast, are but an evolutionary stage further along from peasants
(serfs), as a liberal manifestation of proton enslavement.
30. In this respect, nothing could be more
subjective and slanderous than to refer to proletarians in socialist states as
'mob', 'rabble', 'herd', etc., as some Western writers, of liberal tendency,
are only too disposed to doing. If such
terms are ever applicable to the people at all, they would seem more relevant
to the proton masses, or workers, of a liberal society, who are simply the
exploited and exploitable victims of a bourgeois elite, and may accordingly
come to reflect this fact, from time to time, in uncivilized conduct and
speech.
31. Social Transcendentalism in Ireland cannot
solely appeal to proletarians, but must be regarded as an Irish Movement, a
movement intended to extend theocracy in a Social Transcendentalist direction,
rather than to extend democracy in a socialist one, and consequently aimed at
the supersession of all democracy and, by
implication, republicanism, which is but an acknowledgement of the People’s
political sovereignty, the very sovereignty Social Transcendentalism looks down
upon from its theocratic vantage-point.
32. For its founder knows that religious
sovereignty signifies a superior evolutionary development, being a reflection
of post-republican and truly theocratic
thinking, in which the Leader comes to embody and/or intimate of the Holy
Spirit in his correspondence to a Second Coming, beyond and above any
democratic sovereignty, the kind that every true Irishman will know, in his
heart of hearts, to be a Protestant phenomenon, more relevant to the British
than to the time-honoured upholders of a theocratic bias.
ON ANTITHETICAL EQUIVALENTS, ETC.
1. Autocratic - democratic - theocratic; one
might even say: horses - carriages/cars - motorbikes, if one wanted to
establish approximate correlations where such modes of transportation were
concerned. Certainly there is something
autocratic (aristocratic) about using a horse for transportation, just as there
seems to be something theocratic (proletarian) about the use of a
motorbike. And coming in-between these
two extremes is a middle-of-the-road mode of democratic (bourgeois)
transportation in carriages/cars.
2. Of course, the carriage preceded the car,
which only came into its own during a late-stage petty-bourgeois era, when
streamlining (artificial beauty) reached unprecedented levels of perfection
and, as a corollary of this, road performance was greatly improved - an
evolutionary progression commensurate with the attainment of crude
pre-classical black-and-white photography to colour photography or,
alternatively, of crude pre-classical black-and-white film to colour film.
3. Now just as there was a progression, on the
civil side of four-wheeled transportation, from carriages to cars, so there was
a like-progression, on its commercial side, from carts and/or coaches to vans
and/or lorries, not to mention from horse-drawn
coaches to buses and/or motorcoaches on its public
side.
4. As regards the theocratic (proletarian)
spectrum of transportation, one could contend that bikes (bicycles) preceded
motorbikes in a like-progression from the manual to the automotive. Elsewhere in my writings, I have contended
that mopeds should be conceived as following motorbikes in the evolution of
two-wheeled transportation, and I believe that, despite a strong temptation to
place them in-between bikes and motorbikes as a kind of cross or transition
between the two, this contention remains valid, largely on the grounds that we
are distinguishing between a late-stage petty-bourgeois mode of transportation
and an early-stage proletarian mode, the latter of which presupposes a 'fall'
(forwards) from full automation to semi-manual manipulation within the higher
context of a less materialistic body design.
5. With regard to scooters, which I equate with
a late-stage petty-bourgeois mode of transportation, there seems to be valid
grounds for placing them at the tail-end, as it were, of the autocratic
spectrum, as a kind of successor to the horse, commensurate with such other
pseudo-autocratic or quasi-theocratic phenomena as military dictatorships,
sculptural light art, funk-jazz, and quasi-poetic philosophical writings. In other words, as a mode
of transportation diametrically opposite - though not antithetical to -
motorbikes, which, in returning to political analogies, can be regarded as
fascistic.
6. So if scooters and motorbikes are on the
extreme spectra of a late-stage petty-bourgeois era, they may be regarded as
flanking the modern car, that socialistic mode of contemporary road
transportation. A genuine antithesis can
only be established, it seems to me, between the inception and culmination or,
alternatively, relative inception and relative culmination of opposite
spectra. Thus horses and motorbikes
would constitute an example of the latter, as between, say, early-stage
grand-bourgeois and late-stage petty-bourgeois modes of transportation, whilst
a more absolute antithesis could be inferred between, say, elephants and
mopeds, or their future successors.
7. This contention concerning the nature of
antitheses obliges me to revise a previous evaluation, appertaining to certain
earlier works, which posited apes and Supermen as antithetical equivalents and,
by a similar token, trees and Superbeings as a more
extreme manifestation of the same type of antithesis. Anyone familiar with my more recent work,
namely that which concerns the division of human evolution into autocratic,
democratic, and theocratic spectra in a sort of disjointed progression, will
sooner or later discern the anomaly in regarding apes and Supermen as
antithetical equivalents or, more correctly, Supermen as the antithetical
equivalent of apes when, as I have elsewhere pointed out, such an equivalent
can only be inferred to exist between antithetical parts of the same spectrum.
8. Now if civilized human evolution begins in
the autocratic and culminates in the theocratic, as I happen to believe, then
anything pre-human or pre-civilized can only be conceived of as pre-autocratic,
whether we are alluding to cavemen, apes, or trees, and, similarly, anything
post-human or post-civilized can only be regarded as post-theocratic, whether
in the guise of technological personnel, Supermen, or Superbeings
(millennial supervisors, human brain-collectivizations,
and new-brain collectivizations respectively).
9. An antithesis, then, can only be established
between opposite spectra, so one is obliged to conclude that pre-autocratic
apes and post-theocratic Supermen form an antithesis, as, on more radical
terms, do pre-autocratic trees and post-theocratic Superbeings.
10. By contrast, an antithetical equivalent
should only be inferred to exist between phenomena on the same spectrum, such
as, say, late-stage grand-bourgeois Cromwellian
revolution on the inception of the democratic one, and early-stage
petty-bourgeois Leninist revolution at, or just before, its tail-end, these
revolutions in large measure owing their motivation to the parallel theocratic
schisms signified by Lutheran Protestantism and Marxist Communism respectively,
which form a similar antithetical equivalent, albeit one less radical than that
between early-stage grand-bourgeois Roman Catholicism and late-stage
petty-bourgeois Fascism.
11. I like to distinguish between middle class
and bourgeoisie in the sense that I equate the former with
spiritual/professional commitments and the latter with material/commercial
commitments, so that a distinct dichotomy can be inferred to exist, in any
relative society, between these two disparate categories, as between electron
equivalents and proton and/or neutron equivalents.
12. Proceeding from a class-evolutionary
viewpoint, I should therefore have to distinguish between upper-middle-class
priests and grand-bourgeois feudalists, middle-class vicars and bourgeois
capitalists, and lower-middle-class gurus and petty-bourgeois socialists.
13. Similarly, an artist may be described as
middle class and a scientist, by contrast, as bourgeois. In the present century, the chief distinction
will be that between lower middle-class artists and petty-bourgeois scientists,
though where, say, the seventeenth century is concerned, the prefixes 'upper'
and 'grand' would be more appropriate.
Whatever the case, I have no hesitation in maintaining that the middle
classes are superior, morally and socially, to the bourgeoisie, to the degree
that spirit is superior to matter.
14. Proton autocrats - atomic democrats -
electron theocrats. Autocracy is a
stemming from the Father, democracy a Christian compromise, and theocracy an
aspiration towards the Holy Spirit.
Autocracy signifies a proton-proton reaction (between monarch and
populace), democracy an atomic compromise between reaction and attraction, and
theocracy an electron-electron attraction (between leader and masses). Autocracy fades away with the emergence and
development of democracy, theocracy only comes properly into its own with the
decline and eclipse of democracy.
15. A fading autocracy (constitutional monarchy)
is a pseudo-autocracy, a not-yet-independent and absolute theocracy (Roman
Catholicism), a pseudo-theocracy, its endorsement of the Holy Spirit
considerably diluted by 'autocratic' compromise with the Blessed Virgin, a
concession to beauty rather than to truth.
Genuine theocracy can only emerge as an aspiration towards truth, in
concentrated awareness. One might say that
pseudo-theocracy indirectly aspires towards truth (perfect essence) through
beauty (perfect appearance), a highly contradictory and paradoxical
situation! And yet
still preferable to any autocratic stemming from ugliness.
16. Autocratic academies - democratic
universities and/or technical colleges - theocratic seminaries. Between academies and seminaries (or their
future Social Transcendentalist successors) one finds the democratic, humanist
institutions of universities and the socialistic, post-humanist institutions of
technical colleges and/or polytechnics.
Certainly the age is partial to the development of the latter, though
the former still exist in abundance throughout the civilized world, even if
their status is in decline in most Western countries, where technical
considerations are taking precedence.
17. However, a genuinely theocratic country would
abolish university education and demolish obsolescent theological colleges,
replacing them with its own higher institutions of theological learning, as
germane to Social Transcendentalism, and thus the truth. It would doubtless subordinate technical
colleges and polytechnics to theological ones, though
by no means neglect their welfare, since technological studies will continue to
be an important branch of post-humanist learning.
18. There would, however, be
no academies left in existence. For if
democratic institutions are unacceptable to a theocratic society, then
autocratic ones would be nothing less than totally irrelevant! But, of course, a society that is essentially
theocratic, even if on a pseudo-theocratic basis, will not have too many
academies in any case. Rather, they
pertain to autocratic democracies (or democratic autocracies), like
19. To be sure, ambivalence is part-and-parcel of
British dualism, of the bourgeois, Christian compromise. If the People are not technically sovereign
in Britain's Constitutional Monarchy within the United Kingdom, then they are
at least intermittently and, in practice, sovereign, since they are free to
elect representatives to parliament who, in the paradoxical order of such a
liberal democracy, will both represent and govern them, depending on the
political bias in question.
20. Such an ambivalent, ambiguous situation has
been the norm in Britain for some three centuries, and it will doubtless
continue to be the norm until such time as history may decide otherwise. The British could not, in all honesty, move
towards a social democracy, even if some of them wanted that. Far too many of them don't and, besides, even
most Socialists are tarred by the parliamentary brush. They speak of a gradual progression to
Socialism, but in reality no such gradualism could bring about a social
democracy in a society run along republican lines. Probably a majority of the so-called Socialists
would not want that, in any case, since they are British and therefore too set
in their political and social thinking, as well as accustomed to compromising
with the opposition and (no less shamefully from a genuinely socialist
point-of-view) with the nobility!
21. If most democratic peoples are destined to
remain democratic in the short-term, though, eventually, on a more socialistic
level than that to which they have hitherto been accustomed, then those peoples
who may be described as essentially theocratic must remain theocratic, though
on a higher level than hitherto!
22. The ultimate
revolution in Eire must accordingly ensure progress from Roman Catholic
theocracy to Social Transcendentalist theocracy, but such a revolution will not
be achieved without a struggle with the State.
As a political religion, Social Transcendentalism will be privileged to
use the Church in its battle against the State.
For once it wins the support of the Church, it
will have sufficient moral authority to defeat the State. Then it will be in a position to build the
Meditation Centres appertaining to its own religious integrity, which is
nothing less than, potentially if not at this point in time literally, that of
a True World Religion or, at any rate, the relative (LSD-induced visionary
awareness) phase thereof, serving as a precondition for the absolute (hypermeditative) manifestation of the True World Religion, the literal
practical manifestation of it, to flower in due course.
23. But no flowering, no classical Become without
a preceding romantic Becoming in Social Transcendentalism, the internal
apparent phase leading to the truly essential phase in the course of
evolutionary time - a situation corresponding to a progression from the proton
new-brain to the electron superconscious.
24. From the Republic of Ireland to the Irish
Social Transcendental Centre, from nationalism to ideological identification,
from the tricolour to the abstract emblem (Y-like in design) of the Second
Coming and/or True World Messiah. If the
true Irish people have been selected as a new 'chosen people', it is because of
their theocratic bias, their ethnic suitability to embrace and expand a higher
theocracy, to effect the wider dissemination, through word and deed, of Social
Transcendentalism, to be the root motivator of a projected Federation of Social
Transcendental Centres stretching across the British Isles, Western Europe,
and, eventually, farther afield. An Irish Social Transcendental Centre would
know when and where to proselytize the truth of the True World Religion, as
well as how!
ON ART, ETC.
1. The twentieth century witnessed the growth
of a split in art between democratic and theocratic trends, a split, in effect,
between Liberal Realism and Socialist Realism on the one hand, and Liberal
Realism and Fascist Realism on the other hand.
The democratic artist, be he liberal or radical, represents the People,
or that section of them - bourgeoisie, proletariat - with whom he chooses or is
obliged to identify. The theocratic
artist, by contrast, intimates, in a variety of ways and in varying degrees, of
the Holy Spirit, is free to 'do his own thing' irrespective of whether or not
it brings him public approval. He alone
is sovereign, not the People, and consequently he sets such artistic/spiritual
standards as he can achieve, leading, like a fascist dictator, from above. Thus his art - symbolist, post-painterly
abstractionist, surrealist, etc., is fascistic or, better,
Transcendentalist. It doesn't require
the People's approval. But neither, in a
liberal society, can it be forced upon them!
Consequently it remains, by and large, an elite phenomenon.
2. In a liberal society, democratic art cannot
be forced upon the People either, though a socialist society can encourage the
People to view and attempt an appreciation of the Social Realist art on
offer. Needless to say, there will be
little or no Modern Realist art on offer in such a social democracy, and neither,
of course, will there be much theocratic art, as produced by the painterly
avant-garde in the liberal West. The
People’s artist must represent the proletariat, almost literally, though often
mythically, as so many militant Marxists overthrowing or opposing bourgeois
rule.
3. Ironically, militant Socialist Realism
becomes anachronistic in an age of détente, with its peaceful co-existence with
the West. Rather, it appertains to the
militant phase of Communist struggle (particularly within
4. However that may be, militant Socialist
Realism would certainly not demean or misrepresent the workers (proton
equivalents) of a liberal democracy, where the perpetuation of syndicalism
affords the Western Social Realist a vehicle for militant dramatization ... in
the form of the workers' struggle against bourgeois oppression, thus creating
or perpetuating the myth of Marxist revolt.
5. But such a militant form of Socialist
Realism is only one aspect (necessarily extreme) of democratic representative
art in a liberal society and, from the establishment's viewpoint, hardly the
most important or attractive aspect either!
For co-existent with this art is Modern Realism, the conservative
alternative to (left-wing) Socialist Realism, which generally portrays
middle-class life in its complacent, classical setting, and therefore may be
said to represent the electron-equivalent bourgeois and/or petty bourgeois of
the contemporary West. All very smug and
relaxed, in contrast to the workers' struggle against capitalist oppression or,
as in the more left-wing types of Modern Realism, the frank portrayal of the
effects of such oppression upon the worker from a democratic socialist
point-of-view. One sees it in certain of
the works of Hockney, just as one saw its
nineteenth-century precursor in Degas, Manet, and
Renoir. Perhaps 'capitalist realism'
would be the most appropriate term for this classical democratic art, the
representative type of contemporary academic art?
6. In the nineteenth century, however, academic
art was less bourgeois and more aristocratic, or neo-aristocratic, in
character, not so much a classical democratic art as an humanistic autocratic
one, as represented by the choice of pagan (ancient Greco-Roman, Egyptian,
Hebrew, Byzantine, etc.) subject-matter, congenial to artists like Alma-Tadema, Poynter, Leighton, and
other such exponents of fin-de-siècle decadence, not to mention
earlier masters like David and Ingres, who
indubitably displayed a taste for autocratic nostalgia in an age of ongoing democracy,
an age seemingly no-less partial to the prototypical social-realist works of Courbet, Millet, and Le Dounier,
as well as to some revolutionary theocratic works from the brushes of Turner, Redon, and Moreau, each of whom preferred to 'do his own thing'.
7. If humanistic autocratic art is now dead and
unlikely ever to arise again, democratic art is still alive in both the liberal
West and the socialist East, if to a lesser extent than formerly. For the growth of theocratic art,
particularly in France and the United States, is in many respects the most
important contribution of the twentieth century to artistic progress,
outweighing the achievements, varied as they may be, of Socialist Realism
which, while bringing democratic art to a republican climax, signifies the
tail-end of an old tradition rather than the inception and development of a
new, higher order of painting, as pertaining to the Holy Spirit. It is this theocratic art which, in the
evolutionary nature of things, has taken over from and extended beyond the
democratic, as in the case of Op art, a late-stage petty-bourgeois successor to
early-stage petty-bourgeois painterly avant-garde art - painting, of whichever
description, being incapable of extension beyond petty-bourgeois criteria, coming
to a climax, one might say, on avant-garde and/or Social Realist terms.
8. Thus in a late-stage petty-bourgeois era the
only truly contemporary art will be theocratic Op, a genre above and beyond the
scope of conventional painting. Beyond
this, however, lies the art of the proletariat, the light art, holography and,
in particular, abstract computer art of an absolutely theocratic civilization,
such as I hope will take root in Eire in the not-too-distant future, following
a progression to truly classless criteria.
9. Needless to say, an absolutely theocratic
society would not encourage anything democratic, so there would be neither
Modern Realism nor Socialist Realism, nor even earlier (petty-bourgeois) forms
of theocratic art, whether abstract, and therefore at best quasi-theocratic
(given the democratic nature of the painterly genre), or as Op or Kinetic art,
and therefore fascistic. Only that which
could be described as relevant to a proletarian civilization, the logical
successor to the spiritualistic, late-stage petty-bourgeois civilization of the
contemporary West, with particular reference to the United States, and one not
at all connected with or stemming from its materialistic counterpart in the
(former) Soviet Union.
10. Not all avant-garde or modern art is
theocratic, as an intimation of truth.
Much of it is neo-autocratic in an anti-aesthetic and expressionist kind
of way, more concerned to distort nature and the natural than to intimate of
pure spirit. An art of
the Ugly rather than of the Beautiful, the Ethical, or the True. Some of it is even neo-pagan, and thus a
glorification of sensuality, hedonism, sun, strength, nature, etc. And, of course, it should not be forgotten
that nature-painting of any description is fundamentally autocratic, that is to
say, concerned not with man, still less the Holy Spirit, but with that which,
as nature, stems from the First Cause and thus, by implication, solar energy.
11. If nature precedes man and his democratic,
humanistic concerns, then nature-painting, whether in the hands of a Constable
or a Cortot, a Monet or a Rousseau, is beneath
democratic painting as a kind of more absolutist autocratic art than that which
focuses, even in pagan guise, on men and human society generally. To be sure, not a great deal of
representational nature-painting was done in the twentieth century, least of
all among the truly representative artists of the age. But we should not let this fact lead us to
attribute a democratic or a theocratic bias to paintings of nature done in a
semi-abstract or minimalist style. A
more contemporary technical treatment of natural phenomena does not constitute
the truly modern! Rather, it is a form
of attenuated autocratic art, indicative of the lowest type of
twentieth-century art, using the latter term in its strictly painterly sense.
12. If the highest type of twentieth-century art
has its limits, how much more limited must this autocratic art appear when
compared with that which, as holography and (more importantly in the immediate
future) computer graphics, is beyond painterly art, and as much above and
beyond such art as pagan sculpture was beneath it! Indeed, to do this ultimate art justice, we
should distinguish between holography, as a true antithesis to the inception of
'art' in pagan sculpture, and computer graphics, as a true antithesis to pagan
and, in particular, ancient Greek amphora art.
In contrast to the antithetical equivalent that may be inferred to exist
between light art and medieval stained-glass in a fascist/catholic
distinction. Thus holography and
computer art are as much above and beyond the pale of Western civilization ...
as pagan sculpture and amphora art were beneath and before it.
13. Concerning elites, who are always a minority,
one may note a progression, commensurate with autocratic/democratic/ theocratic
distinctions, from aristocrats to meritocrats via
plutocrats. Whereas the autocratic
aristocrats rule the populace (largely in the guise of peasants), the
democratic plutocrats both rule and serve the People
(as middle class and/or workers), while the theocratic meritocrats
serve the masses (largely in the form of proletarians).
14. A parallel description to the above
categories can be discerned in the distinction between Lords, Ministers, and
Commissars - the Lords ruling a subject populace, the Ministers representing
(ruling and serving) a sovereign people, and the Commissars serving the free
proletarian masses.
15. However, one should distinguish between
Commissars (more usually bureaucratic Ministers) of a socialist stamp and,
conversely, those of a centrist one; for whereas the former endeavour, in their
democratic capacity, to serve the material interests of the proletarian masses,
the latter will strive, in their theocratic capacity, to serve what is best in
the People - namely their spiritual potential, even though compromises with
materialism will of course have to be made.
ON SEX, ETC.
1. Autocratic lesbianism,
democratic heterosexuality and/or homosexuality, theocratic pornography. Heterosexual sex is to the democratic
compromise between proton and electron equivalents. viz.
workers and bourgeoisie, what homosexuality is to its socialist successor, that
is to say, the logical sexual concomitant of an atomic civilization. If heterosexual sex corresponds to a proton/electron relativity between women and men, then
homosexual sex corresponds to an electron-electron attraction between men. However, there is still a relativity of sorts
involved with the latter, and therefore an extension of humanism towards an
absolute integrity. Thus homosexuality
is more suited to a social democracy than to a parliamentary one, and we need
not doubt that many Socialists, or would-be Socialists, are essentially
homosexual. This is not to say, however,
that all those who consider themselves socialist are really what they claim to
be! A strong bias for pornography would
indicate a fascistic temperament and ideological suitability for theocracy, a
strong bias for heterosexual relations ... a democratic or bourgeois integrity.
2. Now let us turn to the two extremes - those
corresponding to the autocratic and the theocratic respectively. If lesbianism was the autocratic norm, then
it was on account of the stemming from proton absolutism of the early (pagan)
civilizations, their subatomic constitution favouring, in sexual as in most
other matters, something equivalent to a proton-proton reaction. But lesbianism was not the sole sexuality,
nor even the most important one where some ancient peoples were concerned; for
there also existed, at least with the ancient Greeks and Indians, a taste for
erotic sculpture, which undoubtedly played a significant role in relieving
sexual tensions! We may say that nude sculpture
was to them what pornography is to us or, at any rate, to those of us with a
theocratic bias. Thus an antithesis may
be inferred to exist between latter-day pornography and erotic sculpture.
3. However, if autocratic sexual indulgence
implied a radical concession to materialism, to the sub-organic as well as to a
pre-atomic proton absolutism in the form of lesbianism, the latter a later and
more 'democratic' development than the former (corresponding to the
progression, in modern times, from heterosexuality to homosexuality), then we
need not doubt that theocratic sexual indulgence implies a radical concession
to idealism, to the supra-organic, which manifests itself in various forms and
degrees of pornography.
4. Pornography, then, is the theocratic sex of
the age, somewhat beyond the sculptural connection, in medieval iconography, of
the Blessed Virgin or of her elevation onto stained-glass and canvas, an
intellectualized, spiritualized compromise existing between lovers in the
flesh, whether lesbian, heterosexual, or homosexual. I have described it as fascistic, but that
would apply to adult pornography, particularly of a hard-core nature, whereas
its evolution to a proletarian level presupposes the use, through computers
rather than magazines, of juveniles in an ultimate pornography only appropriate
to a Social Transcendentalist age and society, in which a more attenuated
sexuality, focusing on mature (16-19) teenagers, was the morally desirable
alternative to properly adult levels of sex.
No doubt, earlier levels of pornography, together with the three kinds
of fleshy sex, would be taboo in an absolutely theocratic society. Propagation would increasingly become an
artificial affair, invoking Centrist regulation and supervision. Sperm banks and artificial insemination would
gradually supersede natural sexual activity as the appropriate method of
reproduction for an advanced civilization.
Couples, whether married or otherwise, would become a thing of the past,
a reflection of atomic compromise, and this no less the case with regard to
homosexuals than to their heterosexual counterparts.
5. Regarding lesbianism again, my conception of
a lesbian age, as germane to an autocratic society, isn't one - necessarily
oversimplified - which posits lesbian relations solely between females but, on
the contrary, one that regards all relations,
whether between men and women or men and men, as fundamentally lesbian on
account of the pre-atomic integrity of pagan society and, as a corollary of
this, the reactive nature of sexual relationships. In short, women would have been too reactive,
by and large, to contemplate or indulge in regular sex with their own
kind. The ability of women to have
attractive sex with one another comes later, at that point in time when women
undergo masculinization to a degree whereby any such
seemingly lesbian relations partake of a quasi-homosexual character. Exceptions to this rule there may have been,
but I am quite convinced that women would not have gone in for strictly lesbian
sex with each other in pagan times!
6. Concerning musical instruments, there
exists, as in other contexts, a distinction between the autocratic, the
democratic, and the theocratic. Broadly,
instruments falling within the first category include percussion, wind, and
brass; instruments within the second category include strings, keyboards, and
guitars; while those within the third category include harps, organs, and
synthesizers. Again, to generalize, we
may hold that 'autocratic' instruments are played horizontally and naturally,
i.e. with naked contact of fingers; that 'democratic' instruments are played
horizontally and artificially, i.e. with bow, plectrum, etc; while 'theocratic'
instruments are played vertically and artificially. There is about the 'democratic' instruments a
kind of dualistic compromise between the horizontal and the vertical, the
natural and the artificial, as befits their bourgeois status.
7. If acoustic upright pianos correspond to a
liberal democratic integrity, then electric pianos signify a progression along
that same democratic spectrum to an integrity corresponding to social
democracy, and may accordingly be regarded as socialistic, in conjunction with
electric guitars. By contrast, the
distinction between an acoustic organ and an electric organ would correspond to
the theological distinction (on the schismatic theocratic spectrum) between
Protestantism and Communism, whereas the truly theocratic instruments,
corresponding to the catholic and fascist parts of the main theocratic
spectrum, would be further apart from each other because flanking the 'false'
theocratic instruments, and therefore more akin to the distinction between a
harp or, alternatively, harpsichord and a synthesizer. Has not the harp long symbolized
8. However that may be, we are advancing
towards an age when the harp should be supplanted by a more advanced
'theocratic' instrument, if not exactly a Moog synthesizer these days ... then
one of its more sophisticated and autonomous successors in the form of a
synthesizer appropriate to a Social Transcendentalist age. Needless to say, all 'democratic' and 'autocratic'
instruments would then become taboo!
9. Referring to the autocratic, it seems
feasible to contend that the popularity of the saxophone in the present century
owes not a little to its vertical handling, since possessing a kind of
quasi-theocratic integrity as an instrument equivalent to a military
dictatorship, being on the tail-end, as it were, of the autocratic spectrum,
and thus the logical successor to more horizontal types of brass (trumpet) and
wind (flute) instruments. But not,
definitely not, electronic!
10. A decidedly important factor with regard to
Social Transcendentalism that will distinguish it, during both its phases, from
petty-bourgeois LSD-tripping and/or transcendental meditation, will be its
dependence, for practical realization, on specially-constructed chest-to-crotch
harnesses suspended from an overhead scaffold-like apparatus within any given
Meditation Centre, so that its practitioners are lifted free of the ground and
enabled to trip or meditate, as the case may be, in a vertical posture - free,
to all appearances, of their bodies.
11. In such fashion, the body will be immobilized
and thus rendered incapable of disturbing or dominating the mind, a
particularly important consideration where LSD tripping is concerned, in that
people would not be able to walk about or otherwise make physical nuisances of
themselves. A tripper trussed-up in one
of these harnesses would be unable to leave the Meditation Centre during the
duration of his trip, and so his psychic experiences would be strictly confined
to the Centre in question, where qualified personnel would ensure his mental
and/or physical wellbeing.
12. Of course, I do not wish to stress the
negative advantages of this procedure at the expense of the positive ones,
which should always remain paramount - namely, that the individual
practitioners of the true religion will be in the best possible physical
position to cultivate spirit by dint of being in an absolutely vertical posture
some feet above the ground, a posture as levitation-like as its psychological
concomitance is transcendental.
ON
1. In relation to the Irish, Scots, and Welsh,
the English have always effectively functioned as proton equivalents, holding
an atomic
2. If Britain signifies, through its allegiance
to a Constitutional Monarchy, an autocratic democracy, then Eire signifies, in
its allegiance to the Roman Catholic Church, an autocratic theocracy. A bourgeois republic, like
3. In religion
Protestantism signifies a democratic theocracy, whereas Fascism is more akin to
an autocratic theocracy. The only true
theocracy, a theocratic theocracy, so to speak, will arise from Social
Transcendentalism, as germane to true religion.
Thus for
4. Anyone who defines himself as a theocratic
theocrat, i.e. a Social Transcendentalist, should find literature, particularly
in its novelistic essence, beneath him, since literature is fundamentally a
liberal art-form, scarcely to be countenanced by a theocratic mind!
5. Democracy-proper, akin to literature-proper,
is ever a liberal phenomenon. For a
late-stage petty-bourgeois era, essentially post-liberal in character, there are one of two possibilities. Either democracy can be stepped up, or
improved upon, and one gets a system of proportional representation, akin to a
magazine short-story in literature, or it can be transcended in a new 'genre',
namely the bureaucratic democracy germane to Socialism, a political equivalent
to colour film.
6. At present,
proportional representation and bureaucratic democracies co-exist. But there are also liberal and/or autocratic
democracies still in existence, political anachronisms corresponding to the
literary anachronisms of novels and plays, genres still favoured by many
Englishmen, writers and readers alike!
Given these analogies between politics and literature, one is tempted to
ascribe more relevance to magazine short-stories within a P.R. democracy than
to either novels or colour films.
Likewise one might suppose colour films to have more relevance to a
bureaucratic democracy than to either of the other kinds. But this is purely speculative.
7. From the autocratic
kingdom to the democratic state, from the Father to the fleshy side of Christ
(Liberalism). From the
democratic church to the theocratic centre, from the spiritual side of Christ
(Protestantism) to the Holy Spirit.
Thus civilized evolution may be perceived as progressing from a
subatomic proton inception in the Kingdom to a supra-atomic electron
consummation in the Centre via an atomic compromise in the balance between
state and church. In
other words, a progression from soul to spirit via matter.
8. Matter evolved out of soul, but spirit evolves - and will increasingly evolve - out of matter. Paganism and Roman Catholicism were alike
religions of soul, Protestantism signifying a 'fall' (forwards) into matter,
Communism yet another, as a later and in some respects more refined
materialism, whereas Fascism signified a reaction, in part, against such
materialism in the form of a new spiritual impetus, the inception of a religion
of spirit that will develop more absolutely in the guise of Social
Transcendentalism, the religion of spirit and,
consequently, ultimate world religion.
9. An alternative word for Centre would be 'Saviourdom', an antithesis to 'Kingdom'. In the former, the dictator
leads; in the latter, the monarch rules.
The one as embodiment of the Holy Spirit, the other as
embodiment of the Father. In
between, the collectivized institutions of church and state, deriving their
collective integrity from the Christian notion of the equality of all
souls/spirits and, hence, sovereignty in the mass, the people, with the
political concomitant of representation and, so far as the Church is concerned,
the religious concomitant of guidance.
10. Just as the first civilizations were beneath
fictions and thus given to the propitiation or worship of facts, both cosmic
and natural, so the ultimate civilization will be above illusions, and thus
given to the comprehension and experience of truth. Just as the propitiation of natural phenomena
preceded the worship and/or propitiation of mythical abstractions (fictions),
so the experience of spirit, or superconscious mind,
should succeed the acknowledgement of such contemporary illusions (scientific
abstractions) as the curved-space theory and the notion of an expanding
(cosmic) universe.
11. Distinctions between cosmic and/or natural
facts and mythical fictions on the one hand, and between spiritual truth and
scientific illusions on the other, are only relevant to a relative
civilization, not to an absolute one; the same of course applying to those
theological abstractions - a cross between the mythical fiction and the
scientific illusion - to be found in quintessentially dualistic and, hence,
atomic civilizations, such as the Christian.
12. Hitherto civilization has never been entirely
civilized but, except in the earliest absolute examples, a combination, to
varying extents, of the civilized and the barbarous. If the earliest civilizations were, in their
stoical integrity, a kind of controlled or regulated barbarism, then the
relative civilizations, including the Christian, signified a distinction
between a civilized elite and a barbarous populace, a distinction still
applying where petty-bourgeois civilization, with its transcendental bias, is
concerned. The development of a truly
civilized civilization, embracing the vast majority of people, has yet to come
about. But it will only do so, it seems to me, on Social Transcendentalist terms, as
the masses are led (from above) towards the highest cultural and religious
allegiance.
13. Even Communism, which is fundamentally a
petty-bourgeois ideology on the side of the People, cannot create a truly
civilized civilization, since, despite its commitment to the proletariat, it
makes no provision for the highest culture and religion but tends, on the
contrary, to represent the People on their own necessarily barbarous terms, in
accordance with its democratic bias. No
ultimate civilization can be established on the basis of representative
leadership! It requires the utmost
theocratic leadership, in which political sovereignty is firmly and absolutely
vested in the Leader, the Saviour of his - and eventually all - people(s). And not simply in a positive sense ... as
saving for, but also, if less importantly, in a negative sense ... as saving
from, saving, above all, from the State, and thus democracy, republicanism,
parliament, elections, representation, and other such political concomitants of
statehood, that atomic integrity stemming from the autocratic sovereignty of
kingdoms.
14. The highest, most civilized civilization is
indubitably of a free-electron integrity, significant
of the greatest spiritual freedom on human terms. It will inexorably lead towards the still
greater spiritual freedom of the post-Human Millennium. And that, in turn, will inevitably lead to
the ultimate spiritual freedom of pure spirit in the post-Millennial
Beyond. Verily, how can an honourable
and progressive man not be in favour of all this?
15. A truly civilized civilization will always
act not in the name of the People but in the name of the Truth. The Leader serves the Truth. For theocracy is ever above and beyond democracy,
the culmination of human evolution.
16. Communism does away with the Church but
extends the State. Social
Transcendentalism will, if successful, do away with the State but extend the
Church ... into the Centre. In the one case, a social democracy. In the other case, a social
theocracy. Both, in their
contrary ways, are absolutist, in accordance with the absolute criteria of an
incipiently extreme age. There is no
church/state relativity in Communism, any more than
there could be in Social Transcendentalism.
People do not congregate in a Communist church, as they would in a
Protestant one, since no such institution exists. An absolute age demands state or church, not
both! Communism chose the former, Social
Transcendentalism has chosen the latter, and on no-less genuine terms than the
other camp's was pseudo.
17. For the progression, in respect of Communism,
from liberal to social democracy, or bureaucratic democracy, corresponds to a
development from the genuine state to the pseudo-state, which is to say, from
the bourgeoisie to the proletariat, from the national to the international
entity beyond it, as beyond any intermediate petty-bourgeois
nationalism/internationalism.
18. Make no mistake, the pseudo-state, applying
to a transformed proletariat (now electron equivalents) within the ideological
context of an international entity, is historically superior to the genuine
state! And, by a like-token, genuine
centrism, in a theocratic theocracy, would be superior to the pseudo-centrism
of the RC church, which corresponds to an autocratic theocracy. If Communism signifies a contraction of
materialism from capitalism to socialism, then Social Transcendentalism most
definitely signifies an expansion of the spiritual into the True World
Religion. The former, tied to the
tail-end of the democratic spectrum, can never be anything more than petty
bourgeois, even though it is pro-proletarian.
The latter, appertaining to an extension of the main, or non-schismatic,
theocratic spectrum beyond petty-bourgeois Fascism, will be genuinely transcendental,
one might even say the upholder of a People’s theocracy, bearing in mind its
absolute status.
19. But such a People’s theocracy would be
primarily concerned with what is best in the
People, namely their spiritual potential, and not with the People as a
people, which, by contrast, would constitute an illogical concession to
materialism, as appertaining to the democratic spectrum, and thus to
Socialism. Not for the ultimate
theocracy to act in the name of the People, like some democracy, but primarily
in the interests of their spiritual potential, whether in terms of the direct
cultivation of spirit (awareness) in each individual or, less ideally but
nevertheless imperatively, in terms of the dissemination of the Truth and,
hence, Social Transcendentalism to various appropriate countries overseas - a
procedure which, one way or another, may entail personal sacrifices on the
individual's part. One might say that
this latter procedure corresponds to the 'social' side of the ideology, the
direct cultivation of spirit, by contrast, to its 'transcendental' side. Not until the Truth was established
world-wide ... could a true spiritual absolutism emerge, paving the way for the
post-Human Millennium.
20. The higher, more
intellectual men can make personal sacrifices in the name of the Truth, grasped
in its theoretical and abstract formulation.
Not so the broad mass of people who, whether as soldiers or civilians,
policemen or bodyguards, will respond to the concrete and tangible embodiment
of the Truth in the person of the Leader.
They will make sacrifices for the Leader, not for his truth, about which
they may be largely if not totally ignorant!
And the Leader will be more significant in their eyes to the extent that
he appears before them as a spiritual guide, nay! the
personification on earth of the Holy Spirit, rather than as a politician, be he
president or prime minister, and thus a mere representative of the People. For, in truth, the Leader
is no politician, and he knows that the People generally despise and avoid
politics, being potentially, if not actually, beyond it, as so many candidates
for theocracy.
21. Pertaining, as he does, to the climax of the
theocratic spectrum, the Leader stands before them as a refutation of politics,
the denier of the State, with its presidents and prime ministers, and thus the
saviour of the People from democratic materialism ... for the life of the
spirit, the Eternal Life to-come. He
signifies an electron absolutism, and so leads from
above, leads from the Centre, the embodiment of spiritual freedom. The People, if they are loyal to their selves
and to their developing electron-biased constitution, cannot but be loyal to
him; for he is their hope and encouragement, their promise of a better future,
the phenomenal mirror to their spiritual selves.
22. Autocratic subnationalism,
democratic nationalism, social democratic internationalism, and theocratic
supra-nationalism: a progression from the proton-biased tribe to the
electron-biased ideology via the atomic nation-state. A genuinely theocratic society, or Social
Transcendental Centre, can only be supra-national, and hence dedicated to the
establishment and furtherance of a federation of Social Transcendental Centres,
in accordance with its classless integrity.
Neither bourgeois nationalism nor proletarian internationalism can be
relevant to a genuinely theocratic society in a transcendentalist phase of
social evolution. To think in these
anachronistic terms is to put oneself beneath the pale of genuine
transcendentalist criteria. If
ON CLOTHES, ETC.
1. The dress is autocratic, by which I mean
that it conforms to a centrifugal absolutism in its one-piece cylindrical
shape. Whether we are referring to very
long dresses, germane to an aristocratic age, or to contemporary minidresses, necessarily petty-bourgeois in character, we
are dealing with an autocratic mode of clothing.
2. By contrast, democratic clothing is always
dualistic, or relative. It affirms an
atomic compromise between the feminine and the masculine, skirts and
trousers. And this compromise is further
indicated in the relativity of skirts to blouses and/or jackets on the one
hand, and of trousers to shirts and/or jackets on the other hand, so that each
of the sexes reflects a dualistic integrity, the one to a large extent the
converse of the other.
3. Coming to a theocratic mode of clothing, a
mode the antithesis of the dress, we enter the realm of the post-dualistic,
where a centripetal absolutism prevails in the form of a one-piece phallic
shape or design. I am of course alluding
to boiler suits, which are a rudimentary manifestation of a more synthetic and
absolute trend still to arise, a kind of proletarian precursor to the one-piece
zippersuit of the future, doubtless the only kind of
clothing permissible in a truly theocratic society, where an aspiration towards
the absolutism of the Holy Spirit would be the religious/moral norm.
4. If boiler suits, usually in denim, are
socialistic, then these synthetic zippersuits will be
centrist, or relative to a Social Transcendentalist
integrity. No-one will dress like a
democrat, in a two-piece suit or, worse still, like an autocrat, in a
dress. Only the closed-society
absolutism of a one-piece zippersuit will prevail!
5. Since I have elsewhere distinguished between
kingdom and state on the one hand, and between church and centre on the other,
as reflecting an evolutionary progression from the subatomic to the
supra-atomic via the atomic (church/state) compromise, I shall refer the
above-listed modes of clothing to their respective politico-religious
parallels, thus equating dresses with the Kingdom, skirts with the State,
trousers with the Church, and one-piece zippersuits
with the Centre, a progression from the subatomic absolute to the supra-atomic
absolute via an atomic compromise in bourgeois relativity. Thus like the Church, two-piece suits testify
to a bound-electron equivalent, one-piece zippersuits
testifying, like the Centre, to a free-electron equivalent. Dresses and skirts, like kingdom and state,
are proton and neutron equivalents respectively.
6. Whereas the button-up collared shirt is
relative, divisible into two halves, as it were, and further divisible between
masculine buttons and feminine button-holes, the T-shirt is absolute,
all-of-a-piece, and thus purely masculine in character. Besides making dressing easier, it conforms
to the extreme relativistic criteria of a late petty-bourgeois/early
proletarian age, being the sartorial complement to jeans (cords or denims). In conjunction with this other masculine
attire, it reflects a socialistic and unisexual integrity, and this whether or
not the wearer is consciously socialist and/or unisexual. It accords with colour films, colour
photography, and rock music, as appertaining to the tail-end of the middle, or
democratic, spectrum of political evolution.
7. One should distinguish between the upgrading
of an old-style form of bourgeois, relative clothing, whether masculine or
feminine, and the new-style relative clothing more absolutist in
construction. Thus one should distinguish
between, say, a cord or denim trouser suit, the jacket of which overlaps the
legs in traditional bourgeois fashion, and a cord or denim trouser suit with a
short, waist-length jacket. In the
former case, a conventional relativity between masculine trousers and feminine
jacket; in the latter case an absolutist relativity between masculine trousers
(jeans) and jacket. Whereas the one
finds its political analogue in a P.R. liberal democracy, the other should be
equated with a radical, or socialist, democracy. Whereas the one is aligned with the
heterosexual, the other provokes a homosexual analogue. Thus the absolutist relativity of
contemporary jean suits, in which no feminine overlapping of the leg occurs, is
on a cultural level with the theocratic democracy of Communism and the
masculine relativity of homosexuality.
If appearances were invariably aligned with essences, one would have no
hesitation in regarding a person who dressed in the above-mentioned manner as
either a communist or a homosexual, or both.
Certainly his mode of dressing corresponds to an
extreme petty-bourgeois integrity.
8. Now consider the man who wears a boiler suit
or, better still, a one-piece zippersuit that zips up
the front and gives him the appearance of a pilot or even of an astronaut. Such a man would be dressed in an absolutist
manner, the antithesis to a woman in a dress, and so approximate to proletarian
criteria of sartorial appearances. The
political or, rather, religious analogue evoked here would be Social
Transcendentalism, while the sexual analogue would be pornography, particularly
of a radical nature, and the man concerned might well be a pornographer and/or
transcendentalist of one type or another.
Such a man would almost certainly despise those who dressed in a
relative manner, considering them bourgeois or, in the case of the more extreme
relativities, petty bourgeois. Whether
or not he knew anything about political/sexual analogies, his appearance would
correspond to a radical theocracy, theirs, by contrast, to either liberal or
social democracy, thereby existing on an inferior evolutionary level.
9. Where women are concerned, the upgrading of
bourgeois, knee-length skirts takes the form of the mini, with or without a
jacket, thereby retaining a relatively feminine appearance. Recourse to jeans or jean suits would place
the woman on an equal communist/homosexual footing with a man so attired, and
thus bring her into line with contemporary petty-bourgeois criteria. We need not doubt, however, that proletarian
females will eventually gravitate from contemporary sartorial relativities to a one-piece zipper absolutism along the lines of the
aforementioned zippersuit.
10. In countries with a church/state dichotomy,
conforming to their atomic status, it usually transpires that one side prevails
over the other in accordance with the ethical/ideological bias of the people
concerned. Thus in
11. During the atomic stage of evolution, each
people retains a distinct, nay, an antithetical bias, and one that will remain
such should post-atomic absolutism replace atomic relativity in the
not-too-distant future, if in radically dissimilar ways, so that a new
distinction arises between, on the one hand, the theocratic centre in Ireland
and, on the other hand, the bureaucratic pseudo-state in Britain, the former as
hostile to democrats as the latter to autocrats.
12. An Englishman,
especially when middle class, easily adopts a utilitarian attitude to the
weather on a hot summer's day; he wears the bare minimum, perhaps no more than
sandals and shorts. Religious or moral
considerations don't occur to him, since he is largely devoid of them. His attitude is crassly philistine! By contrast, an Irishman is more likely to
keep his clothes on, irrespective of the heat: socks, shoes, trousers, and
shirt being the minimum requirement. To
the typical pragmatic Englishman, he may appear foolish, but that is only from
a utilitarian point-of-view. For the
Irishman will know or, at any rate, sense that there is also a moral dimension
which is more important - namely, that clothing is worn not just to keep warm
but to cover the flesh, to hide the body, and this applies no less on a hot day
than on a cold or a wet one. Hence his
attitude, unlike the Englishman's, is largely conditioned by religious
considerations. It is profoundly moral!
13. If clothing were worn
merely to keep one warm, then there would be little or no point in people in
the Middle East, Iran, or
14. The above example of
the way in which an Englishman can misunderstand and, consequently, belittle an
Irishman is but one of countless examples that could be given. Clearly, so long as the Irish remain under
British rule and/or influence, they will never be evaluated according to their
true worth, but be expected to behave in a British manner.... Which, because
they won't or can't, leads to additional friction and belittlement in a vicious
circle of prejudice and misunderstanding!
Salvation for the Irish is intrinsically linked with freedom from the
British, freedom from the democratic, and will only come when Ireland is
elevated to a radically theocratic status in an island purged of British, and
hence democratic, influence.
15. There can be no compromise between theocracy
and democracy in the future! The age
demands an absolutist choice: either radical theocracy in the form of Social
Transcendentalism, or radical democracy in the form of Socialist
Republicanism. There can be no question
of
16. If Britain was the hub or cynosure of a world
empire, then Ireland, elevated in the aforementioned manner, should become the
hub or, at the very least, root-motivator of a world centre, an ideological
grouping of radically theocratic peoples that will stretch - in the short term
- across those parts of the globe, including North Africa and South America,
not destined for Socialism but entitled to work for Social Transcendentalism
and, by implication, the eventual defeat of democracy in the world at
large. What Britain was on materialistic
terms, Ireland should become on spiritualistic terms; and on the most absolute spiritualistic
terms at that, not, as traditionally, on the level of Catholic missionary work,
but with regard to what I have called the True World Religion, with its
supra-national integrity.
17. If an autocratic hairstyle is long, then a
theocratic hairstyle is short. If an
autocratic hairstyle hangs down, then a theocratic hairstyle sticks up. Because they are alike absolutist, both
hairstyles will be without a parting.
18. Not so the democratic hairstyles in between
these two extremes, by which I mean the medium-length hairstyles that, in the
liberal case, favour a parting in the centre of the head and, in the radical
case, favour a peripheral parting. The
traditional liberal hairstyle naturally favours a relativity,
consonant with dualistic criteria, but does so in a way bespeaking a balance
between the feminine and the masculine, which is to say, between each side of a
central parting. By contrast, the
radical hairstyle, whilst affirming a relativity, does
so on terms which assert the superiority of the masculine side of the parting
so that, instead of a feminine/masculine balance, one finds a masculine bias,
and this in response to radical and/or homosexual criteria. So we may affirm an evolution of hairstyles
that passes from autocratic beginnings to theocratic endings via a democratic
compromise, in which medium-length parted hair is the norm.
19. Where the democratic compromise stage is
concerned, a distinction will, of course, exist between feminine and masculine
hairstyles, whether in terms of a continuing autocratic bias in the former or
of its democratic modification in relation to the latter, as described
above. A woman's hair will generally be
longer than a man's in a liberal society, whereas a society stressing sexual
equality, and thus invoking a masculine bias compatible with homosexual
criteria, will encourage women to wear their hair shorter, perhaps as short, or
medium-length, as a man's, with the attendant concession of a more or less
peripheral parting.
20. A more comprehensive outline of the evolution
of hairstyles should bear in mind that the progression from one absolute to
another takes place by degrees, so that a peripheral parting which favours the
feminine will precede a central parting, just as a peripheral parting favouring
the masculine will succeed it. Thus one
could speak of a grand-bourgeois/petty-bourgeois antithesis (either side of a
bourgeois relativity) in which the peripheral parting will be on opposite sides
of the head. Thus whereas the
grand-bourgeois parting favoured the right-hand side of the head, corresponding
to the old brain/subconscious mind, the contemporary petty-bourgeois parting
favours its left-hand side, the side proximate to the new brain/superconscious mind.
The first parting attests to a feminine imbalance, the second to a
masculine one. In between, the central
parting through which, in accordance with bourgeois relativity, the two sides
of the head are in approximate balance, as between state and church, lesbianism
and homosexuality. However, such a
balance no longer holds sway to any appreciable extent; for most people - women
included - are partial to the left-hand side peripheral parting, and thus to a
bias towards the Church or, at any rate, towards theocracy, while remaining, in
their relativity, essentially democratic.
Only in a radically theocratic society would an absolutist hairstyle be
systematically encouraged and, as already remarked, it would be short and
vertical, constituting an exclusive masculinity, a proletarian antithesis to
absolutist femininity in the unparted long hair of
the autocratic aristocrats of pagan antiquity.
ON CHURCH AND STATE, ETC.
1. The autocratic
temple, the democratic church, and the theocratic centre. From a worship of the
Creator to an aspiration towards the Holy Spirit via a worship of and
aspiration towards Christ. From absolute enslavement to absolute freedom via a dualistic
compromise. From soul to spirit
via matter, in this case 'human'.
2. The autocratic subego, the democratic ego, and the theocratic superego;
from subconscious to superconscious via the conscious
mind.
3. Where formerly, in liberal societies,
politics and religion were separate, as between state and church, the
post-liberal societies signify a progression from the relative to the absolute
in the form of religious politics - the false world religion of the People.
4. By contrast, societies that were genuinely
Catholic and thus pre-liberal or, better, anti-liberal, can only progress from
an uneasy compromise between church and state to a political religion, an
absolute theocracy, in the guise of post-fascist Social Transcendentalism,
which upholds the true religion of what is best in the People, namely their
spiritual potential, and aims to cultivate this potential in the most
systematic and radical way, in the interests of spiritual progress.
5. Thus we are distinguishing between the
communist illusion and the centrist truth, between the tail-end, as it were, of the democratic spectrum and the post-fascist level
of the theocratic one. Only this latter
can extend towards the post-Human Millennium and, hence, the overcoming of man
in the Supermen and Superbeings of its successive
phases, as evolution draws nearer to a climax in pure spirit.
6. From time to time, in accordance with the
acquirement of fresh insights, I, like anyone else, revise my opinions and/or
theoretical positions, and will do so now with respect to the distinction
between aristocrats, plutocrats, and bureaucrats, which I formerly regarded as
roughly synonymous with autocratic, democratic, and theocratic
distinctions. Not so! A more comprehensive - and hence objectively
correct - evaluation will include meritocrats, or
those who embody the principle of elite leadership and passionately maintain
that the best minds should be allowed and encouraged to go to the top ... if
society is to be progressively and sensibly run. These meritocrats
are, in effect, the intelligentsia, and they can only be equated with the
theocratic, and thus with the coming age of meritocratic
guidance.
7. So where, then, do bureaucrats fit in, if
they are not, after all, to be equated with the theocratic? Well, the simple answer to this is ... on the
left wing of the democratic spectrum, whether moderate or extreme. In a liberal democracy a relative distinction
exists between capitalistic plutocrats and socialistic bureaucrats. In a radical democracy, on the other hand,
there exists only a kind of bureaucratic absolutism, which is intended to serve
the People. Thus a bureaucratic state is
ipso facto communist, the successor, in effect, to states
upholding a compromise between plutocracy and bureaucracy.
8. Where, however, no such compromise has
traditionally been upheld or, rather, where a theocratic bias has generally
prevailed over secular concerns, then the logical evolutionary progression is
from a kind of diluted, clerical meritocracy to a radical fascist or
post-fascist meritocracy, such as would further curb plutocratic and
bureaucratic tendencies in response to its more absolute theocratic integrity,
thereby utilizing most of the monies available for the service of the Truth
and, consequently, the consolidation and dissemination of the new enlightenment
- a policy not disassociated from the service of what is best in the People,
namely their spiritual potential.
Naturally, a certain amount of bureaucratic service, not to mention
plutocratic generation of capital, would still be necessary, but a minimum
bureaucracy, corresponding to the 'social' aspect of Social Transcendentalism,
with particular reference to welfare, housing, and health. Thus a Social Transcendental Centre could
broadly be defined as a bureaucratic meritocracy, in contrast to the meritocratic bureaucracies that tend to prevail in
communist states.
9. An absolute antithesis may consequently be
inferred to exist between autocratic aristocrats and theocratic meritocrats, whereas the antithesis between democratic
plutocrats and democratic bureaucrats can only be relative. Even communist bureaucracies are essentially
democratic, serving the People.
10. If
11. Autocratic ruralism,
democratic provincialism/suburbanism, radical
democratic urbanism, theocratic supra-urbanism.
A liberal democracy tends to reflect a provincial/suburban
relativity, as between Conservatives and Liberals, whereas a social democracy reflects
an urban absolutism. The big city is
essentially an environment aligned with radical democracy. Beyond and above such an environment lies the
supra-urban context germane to a radical theocracy, a Social Transcendentalist
theocracy. Alternatively, one could term
it supra-rural.
12. However that may be, it should not be
confounded with the urban, since signifying a more evolved constitution, one, I
should think, in which tall, well-spaced curvilinear buildings tend to
predominate over any oblong, rectilinear arrangements of tenement-type
dwellings. Indeed, one in which such
materialistic arrangements no longer exist, all buildings having become
curvilinear, hence transcendentalist in construction and design - residential
and commercial, cultural and educational facilities no longer separate but
integrated into the one overall structure, thus creating the concept of an
omega complex, whereby all parts, or functions, are dovetailed into the whole,
the ultimate form of civic development on earth.
13. The current
existence and continuing creation of large, curvilinear housing estates, as in
Northern Ireland, more than suggests a supra-urban tendency in process of
development. It is as though we are
being confronted by the antithesis - communal and curvilinear - to the castles
and palaces of autocratic antiquity - an arrangement owing nothing to suburban
and urban, not to mention provincial (small town), precedent.
14. Nature reflects an
atomic integrity or, if you prefer, dichotomy, and therefore the natural is
always a compromise and tension between atomic divisions, no less the case in
political than in sexual relations. Just as, in politics, an opposition between
conservative and liberal interests reflects a natural order, so, in sex,
heterosexual behaviour is ever natural or, more correctly, naturalistic.
15. Opposed to this natural order, however, is
that which, arising at a later time, scorns such an atomic division in favour
of a pseudo-electron (protons in disguise)
one-sidedness, and in politics this takes the form of a social democracy, its
sexual equivalent ... homosexuality. The
natural and the anti-natural alike appertain to the atomic spectrum. Not so the subnatural
and the supra-natural, which appertain, in their very different constitutions,
to the subatomic (proton) and supra-atomic (electron) spectra respectively, the
former manifesting in an autocratic context, the latter in a theocratic one;
the former the antithesis to the latter.
If the subnatural is beneath politics and, in
a certain sense, sex, then the supra-natural will be above it, the former
existing on the mundane level of economic materialism, the latter on the
transcendental level of theocratic spirituality - a distinction between kingdom
and centre, as between erotic sculpture and computer erotica, aristocratic rule
and meritocratic leadership.
16. Coming in-between the subnatural
and the natural, however, one has what may be termed the pro-natural,
manifesting sexually in lesbianism, that is to say, in a pseudo-proton (crude
electron) one-sidedness, and politically in a pro-democratic Cromwellian pseudo-tyranny, equally one-sided in character,
though essentially pertaining to the democratic spectrum, where it stands to
the natural as a relativistic absolute to an absolute relativity. Indeed, the subsequent emergence, on the same
spectrum, of the anti-natural ... establishes an antithetical equivalent with
the pro-natural, as between homosexuality and lesbianism, Bolshevik pseudo-dictatorship
and Ironside pseudo-tyranny. One could alternatively speak of the natural
being flanked by the pre- and post-natural, two modes of extremism not to be
confounded with the truly absolute extremities of the subnatural
and the supra-natural respectively.
17. As the early-Christian (Roman Catholic)
civilization of Medieval Europe arose out of the Dark Ages accompanying and
following the barbarous eclipse of late-pagan Greco-Roman civilization, so the
early transcendental (Communist) civilization of countries like Russia arose
out of the pseudo-Light Ages accompanying the decline of late-Christian
(Protestant) Anglo-American civilization.
Contrary to popular superstition, evolution proceeds upwards in a
spiralling movement, never exactly repeating itself, but manifesting
antithetical parallels with an earlier age the higher it ascends.
18. Thus to speak of an impending new Dark Ages
would be to succumb to the superficial notion of an 'eternal recurrence' at the
expense of objective historical evaluation.
The Anglo-American antithetical equivalents of the Greco-Roman
stoical/hedonistic phases of late-pagan civilization are puritanism
and promiscuity respectively - the one an expression
of Protestant ethics, the other a consequence of republican revolution in the
so-called Age of Enlightenment. The former a calculated asceticism, the latter a sublimated
self-indulgence.
19. As the catholic
Counter Reformation to the Reformation, so the fascist reaction to Communism,
the latter an antithetical equivalent of the former, an aspect of antithetical
parallels in evolutionary spirals.
20. If early paganism - Egyptian/Byzantine
civilization - was not a specifically Western development, then neither need
late transcendentalism - Social Transcendentalist/Super-transcendentalist
civilization - be so, since given to global
aspirations.
21. Western civilization, in the widest possible
geographical sense of that term, begins with Greco-Roman late paganism,
progresses to early-Christian Catholicism, progresses from there to
late-Christian Protestantism, and culminates in early-transcendental
Communism. The first and last are of
course tangential to Western civilization-proper, as manifesting in the atomic
compromise, or dichotomy, between Catholicism and Protestantism. They are akin, in resurrecting a sexual
analogue, to the relatively absolute extremes of lesbianism and homosexuality
flanking a heterosexual relativity.
22. If Catholicism is a bound-electron
equivalent, then Protestantism is its neutron opponent, a kind of suburban
opposition to provincial (town) religion.
By contrast Communism is an urban ideology, just as late paganism was
rural and thus as much pre-natural, in our specific atomic sense, as Communism
is post-natural. Only late
transcendentalism could be supra-natural, as pertaining to a supra-urban
environment, just as early paganism was subnatural,
the absolute reflection of a desert environment.
23. Thus genuinely autocratic and theocratic
extremes flank the democratic civilizations, though only the Christian and, in
particular, Protestant civilization may be accounted genuinely democratic.
ON THE SUPRA-NATURAL, ETC.
1. Increasingly I dislike the term
'supernatural', because it suggests a heightened naturalism, a kind of higher
naturalism that contrasts with nature. To
my mind, 'supra-natural' does more justice to the concept of that which is
above and beyond nature, i.e. a question of free-electron unity in attraction,
in contrast to the uneasy and problematic compromise between protons and
electrons, not to mention neutrons, in organic matter. The supra-natural is divisible,
it seems to me, into the artificial and the civilized, the one pertaining to
the material world, the other to the spiritual one.
2. A distinction, then, between, say, plastic
furniture and a mind attuned to pure awareness, neither of which is
incompatible with the twin aspects of Social Transcendentalism, which embraces
both a bureaucratic and a meritocratic dimension, the
former aligned with the material world, and hence artificial; the latter with
the spiritual world, and hence civilized.
Perhaps, after all, the artificial, or synthetic, would be better
described by the term 'supernatural'?
3. When Christian theology distinguishes
between the body and its afflictions, as between the Father and the Devil, the
one good and the other evil, it is acknowledging the fact that, in general,
ill-health is the exception to the rule, and therefore that the work of the
Creator, namely the body, reflects the rule, whereas that of the Devil, in
ill-health, reflects the exception.
Sound enough in its rather simple logic, though scarcely an argument in
favour of the Holy Spirit! For no matter
how much the rule of good-health may prevail over the exception of ill-health
in the vast majority of people, the body is still an obstacle to the extensive
cultivation of spirit, and no man can ardently aspire towards the Holy Spirit
who also acknowledges and serves the Father.
4. To take a compromise position between the
Creator and the Holy Ghost is to be Christian. To turn away from the Creator, and by
implication His Son, and aspire towards the attainment of pure spirit ... is to
be transcendental, and thus supra-natural, an enemy of everything subnatural and natural.
Such a closed-society position is the only truly theocratic religion,
above and beyond all autocratic and democratic attachments, free from
enslavement to soul and to that which stems from it, in matter. Free for spirit.
5. The age of a truly theocratic religion may
still be some way into the future, but, in the meantime, Social
Transcendentalism, and by implication Social Transcendentalists (theocratic
centrists), must rigorously oppose everything that accrues to the open-society
mentality of those who would keep humanity enslaved to the past - to the
natural and the subnatural. Only through systematic struggle with
reaction and tradition will a new and ultimate civilization in the history of
the world emerge.
6. Early-pagan ugliness, late-pagan beauty;
early-Christian evil, late-Christian good; early-transcendental illusion,
late-transcendental truth - an approximate quantitative attribute to each stage
of civilized evolution.
7. On the other hand, an approximate
qualitative attribute thereof would read: early-pagan pain, late-pagan
pleasure; early-Christian hate, late-Christian love; early-transcendental
sadness, late-transcendental happiness, a happiness achieved through increased
awareness.
8. Ugliness is the doing against self, and the
qualitative attribute of such negative behaviour is pain; beauty is the doing
for self, and the qualitative attribute of such positive behaviour is pleasure;
evil is the doing against others, and the qualitative attribute of such
negative behaviour is hate; good is the doing for others, and the qualitative
attribute of such positive behaviour is love; illusion is the being against
self, and the qualitative attribute of such a negative stance is sadness; truth
is the being for self, and the qualitative attribute of such a positive stance
is happiness.
9. Because Social Transcendentalism aims at the
establishment of a supra-natural, supra-urban, supra-national society, it
favours the concept of a classless society, the logical outcome to a process of
world-historical evolution directed not, as with Communism, against the
bourgeoisie, but towards the dissemination and development of true
religion. It does not intend to extend
democracy at the expense of the bourgeois state, but to extend theocracy at the
expense of the Church. It does not
favour a proletarian exclusivity, but the classless integration of as many
different classes as possible into the new, Social Transcendentalist community
for the purposes of furthering that community's true interests.
10. A proletarian opposition to the bourgeoisie
is communistic, because relative. Only a
people struggling, under the guidance of Social Transcendentalism, for the
extension and expansion of theocracy to the level of true religion can be
intrinsically classless, that is to say, existing on an absolute level of
society for purposes beyond the pale of class warfare, which pertains, after
all, to the State and therefore could not be relevant to a centrist society,
above and beyond all class distinctions.
But not every people are qualified to struggle in such a fashion at this
juncture in time, and class warfare will doubtless remain valid for those who
aren't, as demanded by their proletarian social integrity.
11. An approximate list of class-society
distinctions in the history of civilized evolution would read as follows:
early-pagan aristocratic absolutism; late-pagan aristocratic/grand-bourgeois
absolutist relativity; early-Christian grand-bourgeois/bourgeois relativity;
late-Christian bourgeois/petty-bourgeois relativity; early-transcendental
petty-bourgeois/proletarian absolutist relativity; late-transcendental
proletarian absolutism.
12. Ultimately, the only truly and genuinely
classless society will arise in the second phase of the post-Human Millennium,
with the new-brain collectivizations of the Superbeings - that life-form far superior to man and, in
all probability, existing in specially-constructed space cities from which
spiritual transcendence, achieved through high-level meditation (hypermeditation), would be more likely of attainment than
on the earth, in close proximity to the latter's gravitational pull. What rumour and legend have sometimes taken
for flying saucers (UFOs) might well be such space cities constructed by
advanced human-equivalent life on other, unknown planets in the Galaxy.
13. Fundamentally, the theocratic spectrum has
always been classless, even during its Roman Catholic inception, since
stressing the brotherhood of man, with particular reference to Christians. Likewise the Nazis emphasized the brotherhood
of Germanic, or Aryan, man. Needless to
say, both brotherhoods were upheld in the face of certain religious and/or
racial outsiders.
14. Just so, Social Transcendentalism will be
obliged to exclude certain categories of men from its classless integrity
vis-à-vis proletarian opposition to the bourgeoisie. In truth, there will hardly be a bourgeoisie
for Social Transcendentalist proletarians to be in opposition to, the vast
majority of their opponents probably being reactionary aristocrats, tribalists, gypsies, clericals, and socialists - capitalism
not being traditionally indigenous, so to speak, to the peoples concerned.
15. Definitions of contemporary political
madness: the application of communist criteria to theocratically-biased
societies or, conversely, the application of fascist criteria to
democratically-biased ones. A failure,
in each case, to come to grips with the ideological complexity of the world as
deriving from the age-old dichotomy between the material and the spiritual,
materialism and spirituality. The first
madness will lead to a
16. However that may be, the deepest ideological
dichotomy is not between Germans of one denominational persuasion or another,
but between dissimilar ideological peoples of disparate race. Thus the spiritual/material dichotomy
between, for example, the Celts and the Anglo-Saxons has remained an
ideological dichotomy in the national manifestation, traditionally, of
Anglo-Irish hostility. Such a dichotomy, necessarily profound, will still exist
between the two peoples if and when
ON ROMANTICISM AND CLASSICISM, ETC.
1. Just as Judaism was a revolt, in part,
against pagan polytheism, so, in like measure, Protestantism was a Western
revolt against Roman Catholic polytheism, substituting the one truly Christian
divinity, viz. Christ, for the plethora of associated divinities to which the
Catholic Church appeared to attach as much if not more importance, viz. the
Father, the Blessed Virgin, St. Joseph, St. Peter, and a number of lesser
figures derived from the Gospels and, inevitably, the Church itself.
2. Now, however, it seems that a new kind of
polytheism exists in various parts of the world where, under Marxism-Leninism
or some derivative thereof, the practice of collective leadership prevails, the
communist authorities not simply People’s representatives but also elevated to
a pseudo-theistic status commensurate with their dictatorial prerogatives. If Marx and Lenin are traditionally the chief
'divinities' of this pseudo-religion, then the current president and other
high-ranking leaders of the communist state constitute its lesser 'divinities',
apt subjects for iconization for the adulation of the
proletariat, faithful followers of the gospel according to Marx and Lenin.
3. However, no such secular polytheism would be
permissible in a society under Social Transcendentalist guidance, where a new
monotheism, embodied in the Leader, would signify the attainment of a
classicism superior to either Protestant or Judaic precedent, a classicism
relative to the Second Coming and/or True World Messiah, reflecting an
aspiration towards the Holy Spirit rather than an acquiescence in Christ or a
stemming from the Father. If polytheism
indicates a stemming from the Many, the diabolic roots of evolution, then
monotheism indicates, by contrast, an aspiration towards the One, its divine
consummation. Whether this Oneness is
diabolic or divine or a combination of both ... will depend on the epoch and
people in question.
4. Let us therefore list the approximate
evolution of world civilization in a way which reflects this
polytheistic/monotheistic alternation, as between romantic and classic
antitheses: early-pagan (Byzantine) polytheistic romanticism, late-pagan
(Judaic) monotheistic classicism; early-Christian (Roman Catholic) polytheistic
romanticism, late-Christian (Protestant) monotheistic classicism;
early-transcendental (Communist) polytheistic romanticism, late-transcendental
(Centrist) monotheistic classicism.
5. Greco-Roman civilization (which in relation
to the West I have elsewhere characterized as late pagan) was of course
polytheistic and thus, in effect, a continuation of early-pagan civilization
vis-à-vis Judaism, with its monotheistic bias.
Early Christianity, whilst in part an extension of Greco-Roman
polytheistic precedent, also embraced Judaic monotheism with regard to a
Creator (the Father), compliments of the Old Testament (Jehovah), and thereby
took on that relativity characteristic of Christian civilization, with its
atomic dichotomy, a relativity still accruing, at a later date, to the
Protestant revolt in favour of a more absolutist, monotheistic orientation in
the person of Christ, Himself a relative, or anthropomorphic, divinity.
6. Christian decadence is characterized not by
an atheism that turns its back, as it were, on the
Father and Christ, but by a slandering of these two traditional
divinities. Hence one could define it as
a perverse relativity, a negative dualism wherein the Christian civilization is
progressively polluted by internal slander.
The analogy of sheep in a pen who, instead of jumping over its fence
into freedom, remain imprisoned, to steadily worsen their living conditions, is
not entirely inappropriate here! The
Western bourgeoisie do pretty much the same thing, fouling Christianity with
their blasphemous slander, but lacking the courage or desire to abandon it. Clinging negatively to a
class allegiance out of formalism rather than conviction. Sowing the seeds of their
own demise in soulless materialism.
7. If the civilized petty-bourgeoisie are now
capable of compiling and appreciating poetry anthologies, such anthologies are
not abstract but descriptive and expressive.
Only in a Social Transcendentalist civilization would anthologies of
abstract poetry be the norm, as an aid to contemplation, an aspect of religious
striving, part of every Meditation Centre's cultural stock. And such poetry would be the highest
literature precisely because it induced contemplation rather than necessitated
reading; because its appreciation favoured the electron as opposed to neutron
and/or proton side of the new brain; because, in a word, it neutralized the will!
8. As of old,
literature, like art (holography) and music (pitch-oriented synthesizer
tonality), would once again become inseparable from religion, an aspect of
Social Transcendentalist self-realization.
Consequently no secular literature, art, or music would be encouraged,
all democratic institutions of the arts - libraries, art galleries, museums,
theatres, concert halls, etc. - having been transcended in the interests of a
theocratic absolutism, people thus being encouraged to attend the Meditation Centre
for such culture - apart from the possibility of films, videos, audios, and so
on - as they may desire, the availability of the highest art itself a
sufficient inducement in this regard.
Secular art having been consigned to the rubbish heap of bourgeois
(church/state) history, obsolescent religious art likewise, the way would then
be clear for the highest theocratic art to blossom on the firm foundations of a
Social Transcendentalist civilization, drawing men nearer to the Holy Spirit
and, hence, simultaneously pointing towards the future post-Human Millennium.
9. Verily, so long as a single library or
museum or concert hall or art gallery remains in existence, this ultimate
civilization will not come to pass!
Those who patronize and uphold these secular institutions cannot be
expected to further the cause of the truly theocratic institution that must
bear sole responsibility for cultural nourishment of the spirit in their
wake. This task must be entrusted to
people more attuned to theocratic progress, the revolutionary fighters for a
better future - one based on sound Social Transcendentalist criteria!
10. Unlike the Protestant church, the Roman
Catholic church, more absolutist in character, catered to the various arts
(literature, music, painting, sculpture), as did the temples of Greco-Roman
pagan civilization, the early Greek in particular. By banishing art from its precincts, however,
the Protestant church, though well-intentioned in regard to itself, unwittingly
encouraged the growth of secular art, with a consequence that various
democratic institutions of cultural nourishment quickly came into being, and
not simply to replace the cultural void created by Protestantism, but to
satisfy a growing demand for secular culture as an expression of democratic
freedoms and rights, the cleavage between state and church becoming more
radical with the emancipation of the State attendant upon the Age of
Enlightenment (or pseudo-Enlightenment) and, following the French Revolution,
the progressive decadence of Western - meaning primarily Protestant -
civilization.
11. For if, during the classical phase of
Protestant civilization, the Church was more influential than the State, by the
time its romantic phase arrived the converse was increasingly becoming the case,
with the State and, as a corollary of this, secular art growing in importance
as time wore on, a trend which could not but culminate in the state absolutism
of communist pseudo-civilization, with its all-powerful opposition to the
Church and predisposition towards Socialist Realism - the most secular
democratic art conceivable.
12. Just as communist pseudo-civilization arose
out of the decadence of Protestant civilization, and this in spite of a
Catholic tradition, albeit one subject to Western influence, so the future
Social Transcendentalist civilization should arise out of the church-biased
Roman Catholic civilization of contemporary Ireland and, contrary to Communism,
extend the legacy of the Church to a degree whereby, in the form of the Centre
(the religiously-biased institution germane to Social Transcendentalism), it
becomes all-powerful and can consequently dispense with the State and its
secular culture altogether, arrogating political, not to say economic,
responsibilities to itself. In this
civilization, art (in the fullest sense of that term) will once again become
exclusively the 'handmaiden of religion', as it was in the distant past and, to
a degree, still is wherever a genuinely Catholic civilization prevails, and
this in spite of its continued co-existence with the secular art of the
democratic, Protestant tradition - an art which, together with its communist
successor, will be rigorously proscribed, once Social Transcendentalist
criteria obtain in Ireland, as elsewhere, hopefully in the not-too-distant
future.
13. In literature, the
novel is the most democratic art form, the one that strives to be popular and,
hence, commercial, whether written from a conservative or a social democratic
point-of-view. Admittedly, a small
number of novelists aspire towards theocracy to a degree, as did Aldous Huxley, and are thus akin to painters who push
canvas art in an abstract direction. But
that is still merely the 'best of a bad job', so to speak, within the
novelistic context, an elite procedure that will only appeal to the most
spiritual intelligentsia and not to the broad mass of novel readers who, as
before, require a more unadulterated democratic literature, particularly in
countries like Britain and America.
14. Needless to say, such literature would be
taboo in a radically theocratic society - indeed, the writing and reading of
novels, no matter how good their intentions, would be discouraged, if not
proscribed, as unworthy of serious attention.
Only a democratic society, and in particular a liberal one, can take the
novel for granted, just as it takes paintings and symphonies for granted -
those plastic and musical counterparts to novelistic literature. All this will change in the future, as much regarding
the obsolescent theocratic and autocratic arts ... as the more conspicuously
obsolescent democratic ones, not to forget the Social Realist successors to the
latter.
ON REVOLUTIONARY CHANGE, ETC.
1. The only true and
worthwhile revolution is the one that changes everything, not just a few things
here and there! The Social
Transcendentalist revolution, if successful, will be the most radical and
far-reaching revolution ever. The
Kingdom or, rather, Centre that he who corresponds to a Second Coming/True
World Messiah intends to establish ... will be no mere continuation of
open-society democracy, but the radical break with tradition, nature, the
world, etc., that all true believers, whether Christian or Judaic, have awaited
for centuries - a break that will confirm them in their belief and test its
authenticity.
2. Those who oppose this revolution will be
judged severely, as they fully deserve!
The sword of truth will cleave the faithless from the faithful, the
liars from the true. Only those with
faith in my teachings will be saved for the Centre, the others ... damned to a banishment irrevocable!
And they include all those who appear Christian on the surface but,
underneath, would oppose the Second Coming and seek to protect the Church from
criticism and supersession, the false believers who
have substituted the institution of the Church for the living truth it exists
to convey, the truth of the 'kingdom within', and would consequently oppose
radical change, especially any radical change that threatens their vested
interests.
3. Christ taught that those who came unto Him
would have to abandon parents and family.
It is ever the same where a true revolutionary is concerned. You do not become a revolutionary by clinging
to tradition or by hanging-on to the luxuries of bourgeois life. You must be free, absolutely free, for the
cause, not be inhibited by concern for parents or family. You must be prepared, if necessary, to
sacrifice them for it!
4. If heterosexual behaviour is natural and
homosexual behaviour anti-natural, corresponding, in political terms, to a
communist opposition or alternative to liberal democracy, then anal intercourse
between women and men should be regarded as a kind of homosexual
heterosexuality, the sexual equivalent of democratic socialism, a sort of
relative or diluted anti-naturalism in between liberal and communist
contexts. Alternatively, one could
contend that, in the evolution of anti-natural sexuality, anal
'heterosexuality' precedes bisexuality, meaning an oscillation between straight
heterosexuality and homosexuality, a more extreme relativity than that evinced
by the anal violation of women, though a degree of this may still figure in
bisexual relations or practices.
5. Thus one would be distinguishing, to risk a
further political analogy, between a Democratic Socialist equivalent and a
Social Democratic equivalent, the one preceding the other as from early to late
stages of petty-bourgeois evolution.
6. If one were to return to the absolutist
inception of the democratic spectrum, one would probably be justified in also
speaking of Cromwellian or Whig lesbianism, but that
is another matter and now I only wish to add that, by contrast, a truly
theocratic sexuality, i.e. a supernatural sexuality, must involve recourse to
pornography of one degree or another, either with adults (soft or hard) or -
more for the transcendental future than the mundane present - the use, via
computers, of lawful teenage juveniles.
7. A supernatural sexuality is precisely one in
which there is still a natural relation between model and masturbator/voyeur,
as between female and male, vagina and penis, except that, the model being a
reproduction and not a real-life flesh-and-blood woman, the sexual
proceedings/relations are necessarily one-sided (absolutist) and
sublimated. Hence
supernatural.
8. The present age is
partial to much hard-core adult pornography, and this static mode of sublimated
sexuality can be contrasted with the video/film active mode which suggests a
sexual parallel with a military dictatorship, i.e. the pseudo-autocratic
successor to the autocratic rule of monarchs.
The sex film does not, as a rule, induce supernatural participation but,
rather, the subordination of the viewer to the passive role of voyeur of other
people's sexual activity. A contrast, no
doubt, with the pagan inception of autocratic sexuality in the worship of
erotic sculpture, some of which, being static, must have induced actual
copulation.
9. One wonders whether the numerous arms and
legs of certain oriental statues, for instance, were not specifically intended
to discourage active participation by suggesting animation, the ever-active
dance of sexual life. Speculation aside,
the significance of contemporary sublimated sexuality in the evolution of life
towards a theocratic climax cannot be underestimated, and, certainly,
pornographic erotica will continue to be respected wherever theocracy gains the
ascendancy, even, in some future societies, to the extent of completely
displacing other modes of sexuality, the democratic not excepted.
10. The genuine artist
is ever a law unto himself, a man who says what he wants to irrespective of
whether or not it will be appreciated by the majority of people. He is a kind of Arts Führer,
in whom creative sovereignty resides, and he leads from above, setting new
standards and creating fresh interpretative possibilities, which the public may
draw near to if they wish or, more correctly, are capable of appreciating what
he has suggested, achieved, or whatever.
11. Thus he is essentially theocratic, in
contrast to the bogus, or democratic, artist, who aims to please the broad
masses - whether bourgeois or proletarian - and thus prostitutes his creative
talent (such as it is) in the name of popularity and, by implication, financial
success. In a democratic society, the
genuine artist will always be the exception, doing his own thing at the expense
of popular acclamation and, hence, financial betterment. But an age is coming when no democratic art
will be available, and then, in the theocratic society that ensues, the
theocratic artist will be the rule - in fact, the only representative of
artistic endeavour.
12. Economics - politics - religion; science -
philosophy - art; autocratic - democratic - theocratic; aristocratic - plutocratic
- meritocratic; beauty - goodness - truth; pleasure -
love - happiness; Father - Son - Holy Ghost; protons - neutrons - electrons;
kingdom - state - centre; propitiation - worship - self-realization; subego - ego - superego; soul - matter - spirit; Hell -
Purgatory - Heaven; child - youth - adult.
13. The aristocratic kingdom - the technocratic
church/plutocratic state - and the meritocratic
centre: from the autocratic to the theocratic via the bureaucratic/democratic,
paralleling an evolutionary progression from the Father to the Holy Spirit via
the Son, Who, in His humanistic relativity, embraces both the aristocratic and
the meritocratic, as a kind of diluted Father and
Holy Spirit respectively, but is not, in any absolute sense, aristocratic or meritocratic.
14. The next
civilization will be as much beyond Christ as the Christian one was beyond the
Father, or Creator. There can be no
literal Second Coming ... of Christ as a cross between alpha
and omega. Embodied Holy Spirit
does not acknowledge the Father, but champions an evolutionary course set on
the freeing of all spirit from the body.
He who corresponds to a Second Coming, i.e. the founder and teacher of
what, in its radical truthfulness, deserves to become a truly global religion,
does not bear the name 'Christ', and neither should he be regarded as
such. For that would be an insult to
peoples of non-Christian descent.
15. Those who believe in a literal return of
Christ are simply the dupes of theological expedience. No such Christ - transmuted into pure spirit
following His Ascension into Heaven - will ever return, for no such ascension
ever literally occurred. It was simply
theologically correct that the Church should have taught the Ascension into
Heaven (on the Third Day) in order to show simple humanity that there was more
to life than the body and its dying, that, due to evolutionary progress, a
dimension of life transcending the body had been discovered, as taught by
Christ, and that future progress for mankind lay in expanding the spiritual at
the expense of the sensual.
16. The Ascension served as a metaphor for this
divine possibility in man, as in evolution, and has accordingly been upheld
wherever Christian and equivalent religious teachings have prevailed. But in reality no man, not even Christ, can
ever literally ascend into Heaven, the realm of pure spirit. Evolution must pass through two post-human
life forms before transcendence becomes possible, and this contention is at the
core of my teachings, the teachings, as I said, of a new or second Christ-like
figure, less a Second Coming than - at any rate potentially - a True World
Messiah.
17. But there are vested
interests and fools who will cling to the past, seeking, in the process, to
deny or slander my teachings. It is
really amazing how many stupid people are in positions of traditional power,
people whose innate intelligence, even cleverness, has been stunted and limited
by their class allegiance to the doctrinal teachings of their faith and, not
least of all, by the influence of a rural or partly rural lifestyle, their
dependence on nature in natural or semi-natural surroundings precluding the
development of a truly radical, transcendental mentality!
18. Ah, the enemies of evolutionary progress are
legion, but Judgement must be severe if that progress is not to be held back
indefinitely by the purblind machinations of sophisticated fools! All power to the Centre! Let Social Transcendentalist truth spread
throughout the world, in order that it may eventually become united in the
faith of the ultimate theocracy!
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