PART THREE: APHORISMS
*
ON EVOLUTION
1. Evolution proceeds from alpha to omega, from
an inception in the first stars to a culmination in the ultimate Spiritual
Globe. It doesn't begin in absolute
beauty. It begins, on the contrary, in
absolute ugliness, a formlessness of raging flame appertaining to the 'first
cause' of any particular galaxy - in all probability the central star
there. Stars may appear beautiful from a
distance, i.e. from a human point-of-view, but viewed close-up they would
suggest the ultimate ugliness, a truly frightening, chaotic, seething mass of
flame, the visual intensity of which was matched only by the aural intensity of
infernal noise! In sum, the nearest
experience to Hell - short, that is, of one's being literally burnt alive!
2. Yes, stars are terribly ugly and, given
their primal nature, could not be otherwise.
It is not beauty that is absolute but ugliness, as germane to the
subatomic proton-proton reactions of pure soul.
Ugliness precedes beauty as surely as evil precedes
good, or illusion precedes truth. Theology
may distinguish between a divine Father and a diabolic Satan, between 'Creator'
and 'Devil', but that is largely for the sake of convenience, a mere relative
antithesis between fictions abstracted from specific cosmic facts - namely, a
central (unseen first-mover) star and the peripheral star known to us as the
sun, the latter equivalent, in Biblical terms, to a 'fallen angel', or a star
which exploded out of the primal one in or near this part of the Universe. In actual fact, however, both a tangential
star, like the sun, and the central star are pure soul, or subatomic
reactions. You cannot have atomicity in
a star, only in a planet, or partly cooled star, and then only in relation to
the mineral and organic, with the emergence of atoms. The Devil may be depicted in Christian
mythology as beastly, and hence highly ugly, and the Father as elderly and
handsome, but such a contrast, though theologically expedient, does little
justice to the similarity which must in reality exist between the sun and the
central star of the Galaxy - namely that the central star would be just as
ugly, viewed close-up, as the sun.
Leaving burdensome theology aside, we may maintain, with utter conviction, that evolution begins in ugliness and only
slowly proceeds towards the Beautiful through the development of benign nature.
3. I wrote 'benign' advisably. For anyone familiar, through encyclopaedias
and the like, with primeval times will know that the first manifestations of
life on this planet were anything but beautiful! Indeed, they were extremely ugly, and not
only with regard to reptiles but to nature in the raw, the earliest plants,
which formed dense and pitiless jungles, traps of pain and death for other life
forms, including early man, who was no less ugly than everything else, since
descended from apes. If reptiles were
the ugliest of primeval life forms, then the ensuing mammals were not much
better, and even the caveman, wrapped in furs and carrying a club or crude spear
for hunting, left a lot to be desired, what with his ape-like features and
hairy body, his painful soul and wild behaviour. Pain is of course the qualitative attribute
of ugliness, the stars being pure pain, though a pain that is beneath all
understanding, since they lack a consciousness and body to register it,
theology thereby entitled to endow the Father (as an anthropomorphic
extrapolation from the central star) with a painless, or 'heavenly', status,
against which the conscious pain of plants, animals, and men must seem a
'fall', even if, like all such Biblical falls, it is really a fall forwards, or
something tending towards the possibility of beauty and, therefore,
pleasure. Even early man had a capacity
of sorts for pleasure, as did - and still do - the animals and, to a lesser
extent, the plants. But he lived mainly
in pain, like a wild beast, hunting and hunted, fearful and feared, the victim
of just such a 'fall', conscious of his pain, less ugly than the beasts, but
still predominantly so!
4. In time, however, life evolved to beauty,
not just in man but also, to a degree, in plants and animals - a slow, gradual
process of transforming ugliness, refining upon such beauty as had been
achieved, ordering life in such a way as to make pleasure predominate when,
with regard to man, pagan civilization came to supersede the primeval barbarism
of primitive man in certain parts of the world, particularly the Middle East
and, thereafter, Greece and the Mediterranean as a whole.
5. Early civilization was not, of course,
hedonistic in essence but, rather, stoical and therefore largely a
continuation, on more refined terms, of primitive barbarism, a negative prelude
to a positive climax, the romantic, so to speak, preceding the classical,
stoicism leading, as in ancient Greece, to hedonism, once the pursuit of
pleasure had come to replace the endurance of pain as the chief virtue. At last, beauty triumphant over ugliness, man
living on the electron side of the atomic dualism of the flesh to a greater
extent than on its proton side - at least where the privileged Few were
concerned; though we should never forget that life was still a predominantly
painful affair for the slaves and soldiers and other categories of men whom we
may describe as less than civilized, i.e. not permitted or able to be hedonistic. Only a small minority could be civilized in
this pagan sense, indulgent of crude positive sensation and sensuality as the
lowest commitment to spirit, the pseudo-spirit of the minority electron content
of the flesh, given the absolutely autocratic integrity of pagan civilization,
one stemming from pure soul in aristocratic stoicism.
6. When we turn to Western civilization in its
early-stage grand-bourgeois manifestation, however, we find that beauty has
become more refined, that, even after a painful and largely stoical inception
during the Dark Ages, Roman Catholic civilization has a profounder concept of
the Beautiful than had either the ancient Greek or Roman civilizations, and a
no-less profounder concept of pleasure, a more refined sense of pleasure
through positive sensation in the rites and sacraments of the Church. Now that the slender Blessed Virgin has come
to supersede the fleshy Venus as the ideal of feminine beauty, the highest type
of the Beautiful, we find the concomitant attribute of the highest type of
sensuality, the ideal of refined pleasure in the smell of incense and the feel
of Holy Water, the appearance of the colourful priestly vestments and the
stained-glass windows, the celebration of the Eucharist through the sacramental
symbolism of Christ's body and blood, the lighting of candles and the murmured
chanting of Latin, the parallel placement of the hands in prayer and other such
refined sensual indulgences as signify an evolutionary progression over the
unabashed sensuality (hedonism) of the civilized pagans which, from a Catholic
standpoint, was regarded as sinful, its contemporary equivalent, in a similar
indulgence of crude sensuality, necessitating confession and neutralization, as
it were, through priestly absolution. Being
in part an extension of sensuality from crude to refined levels, Catholicism
anticipates sin and expects confession.
Appertaining to the inception of the theocratic spectrum, on which a
knowledge and intimation of truth avowedly exists, it cannot encourage a
religious indulgence more applicable to the autocratic spectrum. Not pseudo-spirit but quasi-spirit is its
religious ideal, through a very moderate indulgence of the minority electron
content of the flesh. If the masses are
too backward to appreciate truth in the unadulterated guise of the Holy Spirit,
then they must at least make efforts to curb their sensuality and maintain
allegiance to the refined beauty of the Blessed Virgin. There is no higher beauty than hers!
7. Which is, of course, a theological
acknowledgement of a biological fact - namely, that beauty, as the highest
manifestation of phenomenal form, attains to a climax in the female body, with
particular reference to the face.
Beautiful women are not only more beautiful than beautiful or handsome
men; they are more beautiful than beautiful animals and plants as well, the
culmination of a process of evolution that began in nature and proceeded, via
the animals, to mankind, where its purest and most absolute manifestation was
to be found in woman. For what is
absolute beauty but a form that is untarnished by ugliness, a perfectly formed
human body and face? If evolution began
in absolute ugliness, then it was not until mankind had reached the stage of
producing beautiful women ... that it attained to absolute beauty or, at any
rate, to the nearest equivalent thereof.
We cannot in all honesty claim that a cat or a flower is more beautiful
than a beautiful woman, even though we may recognize a lower manifestation of
the Beautiful in it, perhaps even a lower manifestation of absolute beauty -
one less complex or ingenious than in a woman.
And yet, even with regard to the Catholic Middle Ages, we must admit
that refined beauty and pleasure were the preserve of only a tiny minority of
people, usually aristocratic or grand bourgeois, and that, far from sharing in
it, the masses were little better off than the slaves of ancient Greece and
Rome. Whether peasants or artisans,
their lifestyles would have been less than civilized when judged from an
aesthetic point-of-view. For
civilization was still an elite affair, surrounded by a sprawling barbarism of
proton pain and ugliness, slavery and disease, poverty and dirt. It could not have been otherwise; the
galactic-world-order still prevailed!
8. But evolution must continue, and whether
revolt is fuelled by resentment against the control or by a genuinely
revolutionary urge or, indeed, by a paradoxical combination of both, another
'fall' was in order, this time from beauty and refined pleasure to evil and
hate, the Lutheran protest against subservience of the Church to autocratic
dominion, a late-stage grand-bourgeois rebellion against early-stage
grand-bourgeois precedent, a period of religious strife and
inter-denominational persecution, the great schism known as the Reformation,
which gave birth to early Protestantism as a 'romantic' phase of religion in
revolt against the classicism of the Roman Catholic Church, a kind of Christian
equivalent to stoicism. Well, if
Lutheranism signified a 'fall' from refined pleasure to unrefined hatred, or a
puritanical hatred of pleasure, it was nevertheless the inception of a new
civilization, which was to flower into the religion of love, a fresh classicism
superior to the Catholic variety to the extent that emotional love is superior
to refined pleasure, or the Good to the Beautiful. This bourgeois civilization, centred in
Christ, was to last from approximately the 17-19th centuries, pushing Catholic
civilization into an inferior historical position, since the latter still clung
to beauty, in the person of the Blessed Virgin, and could not do
otherwise. Protestant classicism was
triumphant!
9. Towards the middle of the nineteenth
century, however, a new reformer and revolutionary writer was at work
undermining the ethical foundations of this second Western civilization, and
another 'fall' ... from the positive side of the emotional plane to the
negative side of the feeling one ... was in the making - namely, the Marxist
fall from goodness and love in Puritan classicism to illusion and sadness in
Communist romanticism, the revolt of the Anti-Christ against Christian
precedent, an antithetical equivalent of the Lutheran (anti-Virgin?) revolt
against Catholicism, necessarily early-stage petty bourgeois in time and, like
all such revolts, successful only after a protracted struggle with the status
quo, both inside and outside Russia, the country destined, through Lenin, to
become the world's first Communist state.
Inevitably, the
10. However that may be, the age of relative
truth (neo-Buddhism) and happiness cannot last for ever, neither on its
American nor its Russian sides, since evolution must go forwards to an
absolutely transcendental age, an age when not happiness but awareness will be
the primary religious ideal. In other
words, there must be an extension of the theocratic spectrum beyond the Hitlerian Second Coming to an Anti-Hitler and/or True World
Messiah, in which the relative absolutism, so to speak, of hypercontemplation,
corresponding to a 'fall' from happiness to visionary awareness, from the
majority electron content of the old brain to the minority proton content of
the new brain, will supersede the extreme relativity of positive feelings, and
thus signify the romantic inception of a new and higher civilization, as
germane to Social Transcendentalism.
11. Not, then, an antithetical equivalent of the
Blessed Virgin, but a straight antithesis between the inception of the
autocratic spectrum in ancient Greek/Judaic civilization and the future
culmination of the theocratic spectrum in Social Transcendentalist
civilization; the first phase, in stoicism, of the former civilization
corresponding to the second phase, in hypermeditation,
of the latter one; the first phase, in hallucinogenic enlightenment, of the
latter civilization corresponding to the second phase, in hedonism, of the
former one, though as a straight antithesis in each case. For just as stoicism preceded hedonism in the
ancient autocratic world, so hypercontemplation of
hallucinogenic enlightenment must precede hypermeditation
in the future theocratic world, the one significant of a romantic 'fall' from
late-stage petty-bourgeois classicism in transcendental meditation, the other
indicative of a classical 'rise' applicable to the higher phase of an
absolutely transcendental age, with the progression from Social
Transcendentalism to Super-transcendentalism, as germane to the True World
Religion. Whether one chooses to regard
the first phase as specific to the Anti-Hitler and the second as specific to
the True World Messiah, with proletarian and classless distinctions
respectively, or to regard them both as but two aspects of the same absolute
age ... is relatively unimportant.
Suffice it to say that the one presupposes the other, and that both
alike are two sides of the True World Religion.
If the goal is experience of the majority electron content of the new
brain, then the experience of the minority proton content of that same brain will
constitute a quasi-spiritual phase of religious evolution, the necessary
prelude to higher things.
12. But even the indulgence of absolute awareness
through hypermeditation is only a stage on the road
to higher things - namely, the supersession of men by
the Supermen and Superbeings of the first and second
phases of the post-Human Millennium, when, firstly, human brains and,
subsequently, new brains (or human brains minus the old brain) will be
artificially supported and sustained in collectivized contexts, so that a
situation the converse of that which preceded pagan civilization, and indeed
mankind in general, duly arises - a situation as much above and beyond man as,
first, trees and, later, apes were beneath and before him ... in the early
evolution of life on this planet. So a
straight antithesis, in the first phase of the post-Human Millennium, between
Supermen and apes, and likewise a straight antithesis, in its second phase,
between Superbeings and trees, antitheses which, in
religious terms, would in each case be between different degrees of awareness
and different degrees of stupor; between that which, in the trees, is beneath
consciousness and that which, in the hypermeditative
new-brain collectivizations, would be above it; or
that which, in the apes, is only crudely conscious and that which, in the hypercontemplative brain collectivizations,
would be highly conscious - the one natural, the other supernatural.
13. And so we can now take evolution on beyond
the post-Human Millennium to the post-Millennial Beyond, in accordance with the
guidance of written truth, and envisage the Spiritual Globes of pure spirit
emerging from the Superbeings with the culmination of
their hypermeditation. Such free-electron transcendences, the
antithesis to planets, will converge towards and expand into other such
transcendences in a cumulative process leading, in due course, to the formation
of Galactic Spiritual Globes, or globes of pure spirit that are so vast as to
rival the sun in scale, the antithesis, in short, of peripheral stars. Well, such a process, taken to its ultimate
conclusion, should result in a Universal Spiritual Globe, the sum-product of all
convergence and expansion of Galactic Spiritual Globes, and this ultimate globe
of pure spirit, corresponding to the Omega Point (de Chardin),
will constitute an antithesis to the central stars (one to each galaxy), and so
bring evolution to a climax on terms diametrically antithetical to its
inception in the raging flame of pure soul.
What began in the Many will culminate in the One. What began as proton-proton reactions will
culminate in electron-electron attractions.
What began as absolute ugliness will culminate in absolute truth. What began as the pain that is beneath all
understanding will culminate in the peace that is above all
understanding. What began in the archdiabolic will culminate in ultimate divinity. What began as a gaseous revolt against the
void will culminate in the utmost being.
Such an utmost beingfulness could never be the
source of an absolute fall into the lowest doing of pure soul. There is no 'eternal recurrence' in that
sense, even if earthly evolution may be regarded as progressing from one
absolute to another via a relativity, and the progression towards the second
absolute is interpreted in terms of a return to absolutism, albeit it be
diametrically antithetical to the first.
14. No matter, the ultimate absolutism of the
Omega Point will not be the source of innumerable alpha absolutes of pure
soul. On the contrary, it will be an
eternal peace, the culmination of all evolution in ultimate truth. Stars and planets will eventually
disintegrate, leaving the Void to the peace that surpasses all
understanding. The Universe won't simply
culminate in God; it will be God. For
the more Heaven expands the less room there will be for Hell, and we may be
confident that the expansion of the former will hasten the decline of the
latter. Eventually, not a single star or
planet will remain in existence, and the birth of new stars out of exploding
gases will cease to be possible in a void which is increasingly being filled by
God's presence, the steady expansion of pure spirit. Only when the last star collapses and
disintegrates ... will the Universe be brought to perfection in pure spirit
alone. The utter triumph of spirit over
soul will be but a reflection of evolutionary progress towards a divine
universe, a universe destined to last forever.
All appearances having passed away, only essence
remaining. Such is the way of
evolution - a way that culminates in bliss!
15. But not without the historical struggle that
takes place in the world and that, no matter how sure one may be of the final
outcome, remains of the gravest importance for those of us engaged in it on
behalf of the True, as of truth. The
struggle with the enemy, be he autocratic or
democratic, aristocratic or plutocratic, is never easy; for the alpha side of
the Universe and all that stems from it is tenacious and strong! Those of us privileged to struggle on behalf
of theocracy, particularly the ultimate theocracy of Social Transcendentalism,
will have to struggle long and hard to overcome the reactionary and traditional
enemies of evolutionary progress, whose numbers are legion. We shall have to endure much hardship and
make great sacrifices. But we shall have
the consolation of knowing that the current of evolutionary progress flows on
our side, and that, come what may, truth alone will eventually triumph!
ON CIVILIZED EVOLUTION
1. In a truly aristocratic civilization, such
as the early phase of ancient Greece, stoicism is the religious ideal, because
pain tends to vastly predominate over pleasure, and the courageous endurance of
pain is consequently regarded as the noblest posture. Beginning in an absolute phase of proton
domination, this negative civilization proceeds, in due course of pagan time,
towards a more relative integrity, in which hedonism, or the pursuit of
pleasure, comes to be regarded as the chief good. It switches, in other words, from the proton side
of an atomic divide to its electron side, from negative to positive sensations,
as relative to the minority electron content of the flesh. Thus it progresses from a soulful to a
pseudo-spiritual bias, and with this progression comes a more marked distinction
between an elite - formerly stoical - of pleasure-seekers and a mass of toiling
sufferers, in contrast to the more general diffusion of pain prevailing
hitherto. The elite, mainly
aristocratic, switch from their proton origins to a kind of electron-biased
identification, because pleasure pertains to the electron side of the flesh,
which is, of course, its positive side.
Thus, in reflecting the atomic constitution of the flesh, sensual
civilization in its higher phase reserves the pursuit of pleasure for that tiny
minority, who function as electron equivalents, while simultaneously obliging
the vast majority - peasants, soldiers, slaves, etc. - to function as proton
equivalents in a generally painful existence.
The elite are what they are precisely because their lifestyles are
morally superior to those of the toiling, suffering masses - positive and
pleasurable rather than negative and painful.
If stoicism was the moral ideal of the earliest aristocrats, one not
widely shared by the masses, then hedonism became the ideal of their more fortunate
successors in the relative phase of pagan civilization.
2. With the development of Catholic
civilization out of the painful Dark Ages in Western Europe, we find a similar
dichotomy between an elite and a toiling mass, because, for all its moral progress,
Catholic civilization is still a predominantly sensual civilization and must
accordingly reflect the ratio of protons to electrons in the flesh, with,
paradoxically, the upper classes functioning in an electron-biased context and
the lower classes - peasants, artisans, soldiers - remaining akin to proton
equivalents. From being exclusively
autocratic, as in ancient
3. However that may be, the disparity between
refined pleasure and unrefined pain in early Western civilization, between
admiration for the Beautiful and endurance of ugliness, was but a reflection of
the ratio of electrons to protons in the flesh, since Catholic civilization was
essentially sensual. Not so the
proton-biased revolt against this extreme relativity, which took the form of
the Reformation and signified a 'fall' from beauty and pleasure to evil and
hate, that is to say, from the positive side of the flesh to the negative side
of the heart, from the higher side of a sensual plane to the lower side of an
emotional one, the inception of ethical civilization in the Protestant revolt,
the beginnings of a truly relative Christian civilization. For, unlike the flesh, the atomic
constitution of the heart, that seat of the emotions, is, if anything, more
balanced, with a slight preponderance of electrons over protons, if one is
prepared to believe, as many people would, that love is a stronger emotion than
hate; though, naturally, this will depend on the individual, not least of all
in terms of his class integrity as conditioned, in large measure, by
environment. Suffice it to say that, for
a majority of small-town and suburban dwellers, love would be considered the
stronger emotion, if only marginally so!
Yet the emergence of Protestant civilization reflected a progression
from the outer to the inner, from the flesh to the heart, from refined pleasure
to negative emotions, though it didn't, of course, emerge without a bitter
struggle with autocratic and theocratic precedent, not least of all in England,
where a bloody civil war was necessary to shift the balance of power towards
the bourgeoisie.
4. However, if love
was the religious ideal of the Protestants, it didn't automatically follow that
everyone would experience or uphold it.
On the contrary, there were plenty of people more disposed to hate, and
not only among the masses! For if the
heart is approximately balanced between electrons and protons, it follows that
an emotional civilization will reflect this balance, and so divide power or
sovereignty between the bourgeoisie and the (newly-emergent) proletariat, as
signified by the two-party system, with the haters, or representatives of evil,
on one side, and the lovers, or representatives of good, on the other, as
between Liberals and Tories, the democratic compromise of an ethical
civilization, with an emotional Church behind it. What began in evil, as a hatred of beauty and
autocracy, progresses only slowly towards good, as a love of justice and democracy. But this
civilization remains relative, divided between disparate interests, as between
capitalism and socialism, electron-biased Tories and proton-biased Liberals.
5. Since Protestant civilization was centred in
an ethical compromise, so the revolt against it was post-ethical, the
reflection of another 'fall', this time from the positive side of the emotions
to the negative side of the feelings, from the heart to the old brain, from
love to sadness. This Marxist-Leninist
revolt gave birth to a new civilization, with
6. Since a relative
absolutism in hedonism preceded the extreme relativity of Roman Catholic
civilization in the Middle Ages, so a relative absolutism in LSD-induced
visionary awareness will have to follow the extreme relativity of Communist
civilization, if there is to be any real evolutionary progress towards the
Millennium, that post-human epoch in time.
Thus one is speaking of another 'fall', germane to the inception of a new
and, indeed, ultimate civilization, this time from the happiness classicism of
mature Socialism to the visionary awareness of LSD tripping, from the majority
electron content of the old brain to the minority proton content of the new
brain, and the consequent emergence of another elite to lead the masses in the
name of Social Transcendentalism and its concomitance of evolutionary
truth. Just as the atomic constitution
of the old brain signifies an imbalance favouring the electron - if, as many
people would agree, happiness is deeper than sadness - and thus represents an
evolutionary progression beyond the marginal electron imbalance of the heart,
so the ratio of electrons to protons in the new brain may be assumed to far
outbalance anything found elsewhere, including its immediate evolutionary
precursor, and to a degree whereby an antithesis with the flesh may be
inferred. Consequently the era of LSD
tripping will be superseded, in due time, by an era of hypermeditation,
or meditation solely centred on awareness and conducted, via the aid of special
harnesses suspended from overhead pulleys, at a vertical, and hence
transcendental, remove from the ground; an era which will correspond to a
progression from the minority proton content of the new brain to its (vastly)
majority electron content, as religion becomes truly absolute and society, far
from embracing a People’s democracy (as in socialist states), increasingly
comes to reflect this religious absolutism to an extent whereby any degree or
form of proton control or identification becomes both unnecessary and
irrelevant, the need for a Leader, in the first-phase sense, no longer valid,
since society will have become too firmly set on course for the post-Human
Millennium to require any such dictatorial guidance.
7. Just as the aristocracy, including the
monarch, are distinct from the peasantry in a royalist society, so a
meritocracy, including the Leader, must be considered distinct from the
proletariat in a Centrist society (as we may call that which is based around
the concept of the Centre, as signifying the omega-most sensible arrangement of
society), and thus function as proton equivalents vis-à-vis the People, serving
their interests as well as those of the Leader.
If the aristocracy of the Catholic civilization of Western Europe became
electron equivalents, to be served by the proton masses, then the meritocracy
of a Social Transcendentalist civilization in any future Centrist society must
serve the masses and follow the directives of their Leader, in whom sovereignty
would be vested no less absolutely than (it was) in the autocratic
monarch. If aristocracy and meritocracy
are antithetical, then so, too, are the peasantry and the proletariat, the
former functioning in autocratic terms as proton equivalents, the latter
corresponding, in a truly theocratic society, to electron equivalents; the
former serving the aristocracy, the latter being served by the
meritocracy. Thus the Leader does not
rule the people like a monarch, but, as his title suggests, leads them. He leads because he is out front, because he
represents evolutionary truth, and this empowers him to dictate. He is no mere People’s representative,
accountable to the People. For he is not of the People but antithetical to them - a proton
equivalent vis-à-vis an electron mass.
8. Where, on the other hand, the people are sovereign,
as in the more emotional context of parliamentary democracy, they are divided
between proton and electron sides, corresponding to proletariat and
bourgeoisie, and will elect a representative to govern on their behalf. Such a representative will not, of course,
represent all the electorate, but solely those to whom he corresponds on
whichever elemental terms. Thus an
elected proton equivalent, or member of the left-wing party, will govern on
behalf of the workers, whereas an elected electron equivalent, or member of the
right-wing party, will govern on behalf of the bourgeoisie, provided, however,
that his party is in office. In either
case, the elected representative will be accountable to his supporters, since
he corresponds to them.
9. Where, by contrast, there is no such
elemental correspondence - of protons to protons or of electrons to electrons -
there can be no accountability, and so the sovereign, be he monarch or
dictator, is comparatively free to go his own way, whether in terms of his own
interests or those of evolutionary progress and, by implication, what is best
in the People - namely, their spiritual potential. As an electron equivalent, the monarch
paradoxically rules a proton mass of peasants, soldiers, slaves, etc., whereas
the dictator, corresponding to a proton equivalent, no less paradoxically leads
an electron mass of proletarians, police, military police, etc. I say 'paradoxically' with some
justification, since it is logically more in the nature of a proton equivalent
to rule, indeed to tyrannize, and of an electron equivalent to serve himself,
which, to some extent, each type does.
The earliest kings, or tyrants, were, of course, almost invariably
proton equivalents; for early pagan society was by no means atomic but, rather,
subatomic, since that which is atomic presupposes evolution to the relative
and, in particular, to a democratic level of society, whether physically or
emotionally. Yet most Western kings,
certainly in the Roman Catholic civilization of Medieval Europe, had
effectively become electron equivalents, given, in conjunction with the
aristocracy generally, to the pursuit of pleasure and to admiration of the
Beautiful, and consequently they were no longer truly representative of the
aristocratic, with its stoical foundations.
10. Doubtless 'rule' is the Western equivalent or
successor to pagan tyranny, just as 'government' appears to be the democratic
equivalent or successor to feudal rule.
A democratic politician, whose party is in office, will both represent
and govern, representing his constituents or, more correctly, his supporters in
the local constituency, but governing the mass of those who did not vote for
him and who are accordingly his elemental antithesis. By contrast, the dictator of a
Fascist/Centrist society will lead, or serve, the People in his capacity as a
proton equivalent vis-à-vis a newly-established electron mass. Yet this leadership will sometimes
paradoxically entail the metaphorical cracking of a coercive whip! To speak of him in this connection as a
ruler, however, would simply be to mistakenly regard him, in cruder terms, as
an autocrat, or someone who rules (tyrannizes) over the masses in his own
and/or fellow aristocrats' material interests.
Quite the contrary, he will have the People's interests at heart, either
soulfully, as in a Socialist dictatorship, or with regard to their spiritual
progress, as in a Fascist and, hopefully to a much greater extent in the
future, Centrist (Social Transcendental) one.
Whereas the first kind of dictatorship eventually leads to a Socialist
democracy, where a particle-biased electron proletariat are politically
sovereign, the second kind of dictatorship will eventually lead to a Centrist
theocracy, where the proletariat, become classless in an electron-wavicle equivalent, are religiously sovereign. It is all the difference between the old and
the new brains, between spiritual politics and political religion. In the Socialist case, one may claim that
dictatorial leadership is by the autocratic intelligentsia, since they
correspond to the minority proton content of the old brain, whereas in the
Centrist case it is by the theocratic intelligentsia, who correspond to the
minority proton content of the new brain.
The governmental representatives of the People, who come in-between
this, will generally correspond, as democratic intelligentsia, to the
electron/proton (neutron?) content of the midbrain. The collapse of the Soviet Union has already
demonstrated the progression from State Socialist autocracy to Social
Democracy, and, hopefully, a future Centrist revolution in Ireland or elsewhere
will demonstrate, in due time, the emergence of a Social Theocracy from
republican democracy.
11. Within the Western Christian framework we can
list the evolution of divinities - primary and secondary - as follows: the
Father, the Blessed Virgin, the Anti-Virgin, the Son, the Anti-Christ, the
Second Coming, and the Holy Ghost. If
the Father corresponds to the autocratic spectrum, then the Blessed Virgin
corresponds to the Catholic inception of the theocratic spectrum, after which
the Lutheran schism gives birth to an heretical
subdivision of the theocratic spectrum in early Protestantism. From being negative in its first phase,
Protestantism becomes positive in its second phase, largely through the
influence of Calvin, who might be defined (in contrast to Luther's status as
the Anti-Virgin) as the Pro-Christ, and thus attains to a classical perfection
in Christianity-proper, as germane to the religion of love, with Christ as its
cynosure.
12. Further along this relative theocratic
spectrum, however, we encounter the Marxist rebellion against the practical
implementation, in liberalism and capitalism, of Protestant theology, which
leads, via Lenin, to the birth of a new religion, based on the teachings of the
Anti-Christ, in Soviet Communism, the first phase of which, under the
dictatorships of Lenin and Stalin, is negative, the second phase, largely in
consequence of Krushchev's subsequent influence,
becoming positive with the attainment - under, first, Gorbachev and then, more
completely, Yeltsin - of a classical perfection in which People’s democracy and
socialism are the political and economic concomitants, respectively, of what
had been Marxist-Leninist theology. This
does not imply, however, that Krushchev corresponds
to a Second Coming, though there is of course scope for various interpretations
and generalizations in this largely speculative sphere of historical determinism! Neither need we seriously attach such a
status to Hitler, if we are basing our contentions on strictly Western
theological progressions from the Blessed Virgin to the Second Coming, which
necessarily remain sketchy; though Hitler certainly signified a revolt against
Soviet Communism, if in its first, or Bolshevik, phase. The only phase or time during which such a
revolt is historically valid is when it is against the classical phase of a
preceding civilization, so that we get a 'fall', as with Luther and Marx, from
the classical perfections of mature Catholicism and Protestantism respectively,
a 'fall', in the paradoxical nature of evolution, to the negative, or romantic,
side of a higher moral plane. But we
should not overlook the fact that both the Anti-Virgin and the Anti-Christ
pertain to the heretical subdivision of the theocratic spectrum, because no
anti-divinity could legitimately pertain to its main or absolute part, only the
positive divinities of the Blessed Virgin and the Second Coming
respectively. So instead of being a
revolt against classical Communism, the Second Coming, regarded from a Western
standpoint, would be an extension of the truly theocratic spectrum into a new
and final religion, the True World Religion of Social Transcendentalism - a
religion which could only lead, in due time, to the ultimate divinity of the
Holy Spirit, with the culmination of all evolution.
13. The evolutionary
sketch outlined above is not, of course, ideal.
For the Christian framework is limited, and accordingly fails to do
proper justice to the evolution of religion considered in its totality, as a
global phenomenon. I have already used
other frameworks in my speculations, the most comprehensive being that which
extends the theocratic spectrum beyond an antithetical equivalent (Second
Coming) of the Blessed Virgin in a straight antithesis (involving opposite
spectra) between one absolute and another, such as the True World Messiah and
Moses. For, after all, Western
civilization begins on an early-stage grand-bourgeois level with Roman
Catholicism, which is necessarily relative when compared with the absolute
inception of civilization in pagan antiquity.
Similarly, the concept of a Second Coming, pertaining to this Christian
framework, is relative (if on extreme terms) in comparison with the absolute
culmination of civilization still to-come, with the transcendental future. Of what use is such a concept to a person of
Hindu or Buddhist or Moslem or Judaic descent?
He will regard it as applicable to Christianity and to Christianity
alone, and would take umbrage at the prospect of having to abandon his own
religion for the sake of another, no less parochial one. Clearly, a clean break with all parochial, so-called
world religions is desirable, if people are eventually to come round to an
ultimate world religion. Now this can
only be achieved by reference to a True World Messiah, a Jewish concept
transcending everything parochial, a concept appertaining to Judaism no less
than to the historical desire of the Jewish people for a religion that will
transcend all others and unite mankind in a common faith. I cannot say that I am particularly partial,
in this respect, to the concept of a Second Coming, even if, in the paradoxical
order of things in this relative world, it may have some value vis-à-vis
Christians and, in particular, Catholic peoples.
14. Regarded, then, from a more comprehensive
point-of-view, civilized evolution proceeds from an aristocratic absolutism in
stoical antiquity to an aristocratic relativity, or relative absolutism, in
hedonistic antiquity, that is to say, from a romantic to a classical phase
within a pagan context. Then comes the early-stage grand-bourgeois phase of civilization in
Roman Catholicism, though not before the Dark Ages have paved the way for this
new classicism in a kind of relative absolutism of aristocratic tyranny. Against this we get a late-stage
grand-bourgeois rebellion through early Protestantism,
and this in turn leads to a fresh classicism in bourgeois Puritanism. An early-stage petty-bourgeois revolt against
mature Protestantism is the next logical evolutionary step and, manifesting in
early Communism, this duly leads to classical Communism in a late-stage petty-bourgeois/early
proletarian context of People’s democracy, which, under the ideological
sanctions firstly of détente and then of glasnost, perestroika,
etc., is prepared to peacefully co-exist with the bourgeois West, just as the
Protestant West was prepared to co-exist, if not always peacefully then at
least grudgingly, with the Roman Catholic civilization of an earlier time. This finally brings us to the transcendental
future, with civilized evolution again manifesting in two phases - the first,
or romantic, phase with regard to the relative awareness of LSD-induced
visionary experience, and the second, or classical, phase with regard to the
absolute awareness of hypermeditation, both of these
antithetical to the equivalent phases of pagan antiquity, LSD tripping to
hedonism and hypermeditation to stoicism. So just as pagan antiquity was beneath the
Western Christian pale, so transcendental futurity will be above it, the True
World Messiah appertaining to a classless absolutism as opposed to a
petty-bourgeois relativity. In between
come the Catholic, Protestant, and Communist civilizations, as germane to
grand-bourgeois, bourgeois, and petty-bourgeois stages of evolution, their
classical ideals refined sensuality, love, and happiness respectively.
