PART FOUR: MAXIMS
*
ON GOD AND EVOLUTION
1. 'All men are equal before God' - what does
this really mean? Precisely that, so far
as the central star of the Galaxy is concerned, one man is pretty much the same
as another, and simply because that star isn't in the least aware of the
existence of human beings.
2. To imagine that the Creator, conceived as
the theological, or figurative, aspect of the central star of the Galaxy,
wishes to see men fulfil a divine purpose ... is the height of nonsense! The subatomic absolute has no desire to
encourage the formation of a supra-atomic absolute, for it exists within the
strict confines of its own subatomic integrity.
3. Progress towards a Supreme Creation only
happens in spite of and without the consent of the Primal Creator. Man struggles towards the supra-atomic
absolutism of 'the Holy Spirit' by pitting himself against the subatomic absolutism
of 'the Father' and what stems, as nature, from it.
4. To the extent that the subatomic absolute
may be said to have a plan for man, that plan would never extend beyond sensual
indulgence in adherence to naturalistic criteria.
5. Fulfilling the Creator's plan would simply
mean living in harmony with nature in pursuit of sensual ends.
6. But there is a superior plan to that, which
may be described as fulfilling atomic man's (Christ's) plan and intermittently
transcending nature by rebelling against it and aspiring towards the
supernatural at least as much or as often as one lives in harmony with it.
7. Yet there is a superior plan to that, which
may be described as fulfilling post-atomic man's (the Second Coming's) plan and
transcending nature by rebelling against it and aspiring towards the
supernatural as much or as often as possible, until, in one degree or another,
one actually attains to the supernatural!
8. This plan would be transcendentalist as
opposed to Christian, a plan in which man turns exclusively towards creating
the supra-atomic absolute, as signified by transcendent spirit.
9. Man, however, couldn't directly attain to
the full-blown Supernaturalism of the supra-atomic absolute, but only to the
lesser Supernaturalism of the Superman in the first phase of the post-Human
Millennium - a time in which, if all goes according to plan, human brains will
be artificially supported and sustained in communal contexts.
10. The ensuing new-brain collectivizations
of the second phase of the post-Human Millennium - the transcendental
phase-proper - will constitute an evolutionary stage immediately preceding
transcendence, and thus the attainment of the superbeingful
life of the Superbeings to the supra-atomic absolute
of ... Spiritual Globes converging towards total unity in the heavenly Beyond.
11. Thus it is the Superbeing
rather than man who attains to definitive salvation in the supra-atomic
absolute, man being but a link in the evolutionary chain stretching from alpha
to omega, or the cosmos to transcendent spirit.
12. Evolution begins with the numerous beauties
of the alpha absolute
and culminates in the one truth of the omega absolute. It progresses from maximum appearance to
maximum essence, from the proton-proton reactions of stars to the
electron-electron attractions of transcendent spirit.
13. Post-atomic man does not cease being atomic,
that is to say, a largely materialistic entity.
He simply ceases to regard an atomic integrity with complacency and
aspires, instead, more keenly towards the supra-atomic.
14. Pre-atomic, or Judaic, man was conscious of a
'fall' (from the absolute beauty of the stars to the relative beauty of man),
but not of an aspiration towards the absolute truth of transcendent
spirit. He lived negatively - in guilt.
15. Atomic, or Christian, man remained conscious
of a 'fall' (from the absolute beauty of the stars to the relative beauty of
man), but also became conscious of an aspiration towards the absolute truth of
transcendent spirit. He lived both
negatively and positively - in dualistic compromise.
16. Post-atomic, or transcendental, man will not
be conscious of a 'fall' (from the absolute beauty of the stars to the relative
beauty of man), but only of an aspiration towards the absolute truth of
transcendent spirit. He will live
positively - in joy.
17. The pre-atomic
mentality of the Judaic mind persists into the modern age in many Jews who, not
having converted to Christianity, are still more conscious of a 'fall' (from
absolute beauty) than of anything else. Witness Kafka, who affords us a poignant example of Judaic guilt in
the face of baffling and potentially hostile societal changes.
18. Leonard Bernstein's Kaddish symphony provides us, in both libretto and
music, with a no-less poignant example of Judaic guilt and bemusement in a
world turning against the Creator, in defiance of natural beauty.
19. But the post-atomic man of the third and
final level of human civilization will not be concerned with beauty, either in
its absolute or relative manifestations, but solely with the cultivation of
truth, and so much so that, should he have a girlfriend or female companion,
she will be at best ugly, at worst merely attractive. A beautiful woman would not appeal to him -
assuming any such women were still to be found in the world.
20. For it cannot be denied that beauty
appertains, in the main, to the bourgeois and aristocratic classes, who
directly stem from the beauty of the stars in largely natural environments ...
rather than indirectly aspire towards the truth of transcendent spirit from an
artificial environment, such as the city.
21. The fact that the proletariat only indirectly
aspire towards the truth of transcendent spirit in the twentieth century has to
do with their being less civilized than barbarous, and therefore beneath
conscious transcendental commitment.
This is so in both the capitalist West, where they constitute an
'internal proletariat' (Toynbee), and the socialist East where, from the
Western viewpoint, they exist in the context of an 'external proletariat'.
22. Only when the proletariat are made conscious
of Transcendentalism (not to be confounded with petty-bourgeois Orientalism), and thus become truly civilized, will they
directly aspire towards the truth of transcendent spirit. But that won't be before the next and
ultimate human civilization gets properly under way.
ON BEING AND DOING
1. 'Doing for others' stems from the diabolic
principle of proton-proton reaction and is the antithesis of 'being for self',
which, in aspiring heavenwards, conforms to the divine principle of
electron-electron attraction.
2. 'Being for others' is passive diabolism and
contrasts with 'doing for self' as the active, or indirect, manifestation of a
divine orientation.
3. To 'do for others' is to directly affect
others and impose one's activity, or the results of it, upon them. 'Being for others' is the receiving context
of the doer's action.
4. To 'do for self' is to indirectly develop
the spirit through some form of conscious intellectual activity, and contrasts
with 'being for self' as the direct form of spiritual development employing
conscious non-verbal passivity.
5. The man who 'does for self' is morally
superior to the man who 'does for others', just as the
man who is 'being for self' is morally superior to the man who is 'being for
others'.
6. The man who is 'being for others' is less
immoral than the man who is 'doing for others', whereas the man who is 'doing
for self' is less moral than the man who is 'being for self'.
7. To sleep is effectively to 'be for
others'. We sleep to dream, which is 'the other' acting upon one's self, the passive spirit.
8. The Supermen of the first phase of the
post-Human Millennium will imbibe synthetic hallucinogens in order to 'be for
their selves'; they will drug to trip, which is the self made manifest to the
self through visionary experience. Trip
and drugger are one.
Dream and sleeper, on the other hand, are two.
9. Subhuman, human,
superhuman; which is to say, pre-human, human, and post-human. Human is never more so than when the psyche
is balanced between subconscious and superconscious
in conscious egocentricity. But an
imbalance either side of egocentricity is still human, provided the ratio of
subconscious to superconscious is not more than 3:1
either side.
10. Thus pagan man and transcendental man are
still human, not subhuman or superhuman respectively. We don't consider the ancient Greeks or
Romans subhuman, and neither need we consider the coming transcendental men
superhuman.
11. Supermen will be post-human, and to a no-less
significant extent than apes are (or were) pre-human. An ape in the branches of a tree and a human
brain artificially supported and sustained are, to my mind, antithetical
equivalents either side of human evolution.
12. A tree, as a subconscious life-form preceding
apes, and a Superbeing, as a superconscious
life-form succeeding Supermen, are also antithetical equivalents either side of
(immediate) pre- and post-human life forms.
13. An alternative name for ape could be subman, a creature pre-dating the human phases of evolution
and embracing everything from apes to subhuman primitives, but particularly
apes that were destined to evolve towards man.
14. Thus the subman is
a particular kind of ape, viz. an evolutionary ape, who gradually abandoned the
tree in order to develop a primitive form of bipedal society between the animal
and the human.
15. The subman became
human at that point in time when civilization was first established ... in the
guise of paganism. Civilization, which
embraces some form of institutionalized religious commitment, is inseparable
from the human.
16. Just as the subman
was beneath civilization, so the Superman will be beyond it - no longer subject
to a compromise between politics and religion, and not a periodic visitor to a
religious building (in the highest phase of human evolution, the meditation
centre of transcendentalists), but permanently spiritual.
17. Trees were (and are) even more deeply sensual
than submen and apes.
The Superbeings will be even more deeply
spiritual than the Supermen. Not
drugging for trips, but hypermeditating for
transcendence!
18. Any attempt to 'gate-crash' the highest phase
of the post-Human Millennium by prematurely removing the old brain and
re-collectivizing new brains would, even if technically feasible, be doomed to
failure, because hypermeditation could not be
endured, let alone properly experienced, before the superconscious
had been both explored and expanded on visionary terms with the assistance of
mind-expanding drugs like LSD.
19. By neutralizing the subconscious, a synthetic
hallucinogen like LSD would allow the superconscious
to become more conscious of itself and if not to come fully awake then at least
tend in the direction, via visionary experience, of complete wakefulness in the
subsequent exclusively spiritual context of the Superbeing.
20. Perhaps, in comparison to that hyperwakefulness of the Superbeing,
the tripping of the Supermen would constitute the highest form of 'doing for
self', in complete contrast to the 'being for others' of the sleeper, whether
human or pre-human. An internal 'doing',
static and yet apparent, because visionary.
21. And so from this superhuman 'doing for self'
to the superbeingful 'being for self' in the second,
or 'classical', phase of the post-Human Millennium. Is not ape life predominantly a 'being for
others' ... of eating and sleeping and resting in the branches of trees? And does not the life of a tree on which apes
exist conform to a 'doing-for-others' principle both in terms of supporting the
apes and producing oxygen without which autonomous life on earth would be impossible?
22. Stemming from the Diabolic Alpha, no tree
exists for itself on a 'being-for-self' principle (not possessing a self) but
only in relation to others, i.e. to animals and humans, who are dependent on
the oxygen it produces for survival, and this contrary to superficial
appearances.
23. By contrast to the 'being-for-self'
meditating religion of future transcendental men, the sacrificing and dancing
religion of pagans was an extreme manifestation of 'doing for others' - 'the
others' being either invisible powers or gods made manifest in the idol.
24. The Christian and similar atomic phases of
religious evolution signified a compromise between 'doing for others' and
'being for self', as appropriate to a middle phase of religious evolution in
between pagan and transcendental extremes.
25. But the Transcendentalists' 'being for self'
will constitute but a mild foretaste of things to come, once evolution attains
to the stage of transcending all doing and facing directly towards the ultimate
'being for self' of transcendent spirit in the supra-atomic absolute.
ON IDEOLOGY
1. Nationalism is the mundane/transcendental
compromise between tribalism and ideological transcendentalism.
2. Nationalism is mundane
to the extent that it affirms an allegiance to a given area of land, which
exists as a country, but transcendental to the extent that the nationals of any
given country may stem from diverse tribes.
3. Ideological transcendentalism transcends the
boundaries of any given country by embracing peoples of all national
backgrounds and integrating them along ideological lines.
4. Evolution thus proceeds from the absolutely
mundane to the absolutely transcendental, both materialist and spiritualist,
via a relative compromise between mundane and transcendental.
5. A concrete example from each stage of this
evolution could run as follows: Semite - Englishman - Socialist; Celt -
Frenchman - Nazi; Slav - German - Fascist.
6. Keeping these stages of evolution to the
confines of any one geographical area could give rise to a progression such as
the following: Slav - Russian - Socialist; Latin - Italian - Fascist; Teuton - German - Nazi.
7. In each case, we
are dealing with a progression from the concrete to the abstract via a
concrete/abstract compromise - a progression, in other words, from the natural
to the supernatural via a natural/supernatural compromise.
8. Toleration of the natural, i.e. tribalism,
inheres to the compromise stage of evolution, and occasionally nationals will
speak in tribal terms, as when an Englishman refers to either himself or others
as Anglo-Saxon.
9. Opposition to the
natural, i.e. tribalism, inheres to the ideologically transcendental stage of
evolution, as when Socialists denounce tribalists, or
people who identify either themselves or others in tribal terms. A Socialist doesn't like to regard either
himself or others as a Slav or a Celt or whatever.
10. Anti-Semitism, while being illogical in the
compromise stage of evolution, becomes logical in the ideological stage,
because toleration of the natural tribal root ceases to apply.
11. A man who identifies himself as a Jew in
societies that have become absolutist on the ideologically transcendental level
is unlikely to be treated with the same respect (or toleration) as would be the
case in a relative society.
12. Nazism, with its anti-Marxist and
pseudo-spiritual bias, was particularly sensitive to tribal anachronisms, as
its appalling record of anti-Semitism attests.
Both Jews and Gypsies were systematically persecuted from an ideological
point of view.
13. Socialism, with its materialistic bias
stemming from Marx, is less intolerant of Jews or other tribalists
than (was) Nazism, but is by no means immune to anti-Semitic tendencies.
14. The salvation,
relatively speaking, of Jews, now as before, is to become Israelis and thus
gravitate from the tribal to the national stage of evolution in anticipation of
further advancement, in literal transcendental terms, once the adoption of the
teachings of the Omega Messiah, or True World Teacher, becomes possible.
15. An Israeli is not in Israel simply for the
fun of it - as most Israelis who have had any experience of Arab antipathy will
testify - but to escape the curse of diaspora
tribalism and prepare himself for a superior religious allegiance than Judaism.
16. Jews who cling to tribal identification in an
age when the State of Israel exists ... put themselves in an increasingly
illogical and morally untenable position, which may have grave consequences in
any 'host' state either moving towards or actually in an ideologically
transcendental context.
17. Whether the Jews in question be German Jews,
French Jews, American Jews, or whatever, the fact that they regard themselves,
through Judaism, first and foremost as Jews signifies a tribal
allegiance the main justification for which is to enable the persons concerned
to identify themselves as Jews when the opportunity comes for them to
emigrate or, rather, return to Israel (Zion).
Clinging to a tribal identification for its own sake is both illogical
and morally untenable!
18. Undoubtedly there are, for a variety of
reasons, Englishmen, Frenchmen, Germans, etc., of Jewish descent, and for them
the criteria applying, from a transcendental standpoint, to Jews is largely
irrelevant. A Christian of Jewish
descent cannot, strictly speaking, regard himself as a Jew. A Jew who becomes a Christian automatically
becomes a national of the country in which he is resident - the country, in all
probability, of his birth.
19. Thus, to take but a single example, the
composer Gustav Mahler became, following his conversion to Christianity, an
Austrian of Semitic descent, and, by rights, no such person should ever be
persecuted, from the standpoint of ideological transcendentalism, as a Jew.
20. As to the moral significance attached, from
the Jewish standpoint, to such a conversion, the convertee
necessarily forfeits the possibility of becoming an Israeli in a Judaic culture,
and may therefore be said to have betrayed his people in their determination to
regain a homeland and become not merely united again but ... witnesses to
transcendental truth.
21. But, by a similar
token, could not those who have remained Jews but failed to return to
22. Either way, there may be penalties to pay,
both relative and absolute. The convertee to Christianity may find further spiritual
progress barred to him; he may even have to suffer the humiliating fate of
defeated nationals at the hands of a bellicose ideologically transcendental
people. The Jew who remains a stuck-in-the-mud
of tribal identification may pay for his, from the ideological standpoint,
anachronistic allegiance with his life or, at the very least, freedom.
23. What, then, is the moral position as regards
anti-Semitism? Clearly, the position is
logically valid when directed against Jews from a radically ideological base,
but invalid and, indeed, quite illogical when directed against said tribalists from a national base, whose respect for the
natural compels if not admiration, then at least toleration of Jews.
24. Thus regardless of the apparently nationalist
motive for anti-Semitism in Nazi Germany, Nazi
opposition to Jews (as to Gypsies) was logically valid, and followed from the
evolutionary right of a pseudo-spiritual and ideologically-transcendental state
to transcend tribalism in outright hostility to the mundane root.
25. No-one, however, who professes to a national
integrity in atomic societies has the right to uphold
anti-Semitism. Those who don't profess
to such an integrity but, nevertheless, still exist
within the confines of an atomic society, may pay the penalty for being
anti-Semitic if they are such on blatantly activist terms.
ON SEX AND GENDER
1. There are two approaches to sex, viz. a
materialist and a spiritualist. The
former approach involves copulation, the latter approach oral sex or some
derivative thereof.
2. On the materialist petty-bourgeois levels,
both earlier and later, the approach to sex takes the form of heterosexual
perversion on the earlier level, in which a man's penis enters a woman's rectum
in a relatively homosexual context, and outright homosexuality on the later
level (a level biased towards proletarian values), as between two men who
establish an absolute relativity between themselves.
3. Similarly, on the spiritualist
petty-bourgeois levels, both earlier and later, the approach to sex takes the
form of an oral bias favouring the masculine (fellatio) on the earlier level,
as a woman takes a man's penis into her mouth, and pornography on the later
level (a level biased towards proletarian values), as between the male utilizer of pornography and his preferred female models,
who establish a radical relativity between themselves.
4. Proletarian civilization, however, would
only endorse pornography, though of an abstract nature, in order to establish
between the voyeur and his model an absolute relationship, i.e. one that
transcends radical relativity.
5. No proletarian state, whether
transcendentalist or socialist, could endorse petty-bourgeois sexuality, and so
neither relative pornography nor homosexuality should be encouraged by such a
state.
6. A person's sexuality is relative, as a rule,
to his temperamental and class integrity.
A man who regularly indulges in anal sex with his woman is unlikely to
become a pornographer. Conversely, the
man who regularly encourages his woman to fellate him is unlikely to become a
homosexual.
7. The earlier level of materialist
petty-bourgeois sexuality may lead to the later one in due course. Likewise, the earlier level of spiritualist
petty-bourgeois sexuality may lead to the later level in the course of
time. Usually, however, a man stays on a
given level within any particular context.
This is also true of art, politics, religion, etc.
8. A socialist society, being materialistic, is
more exposed to the danger of homosexuality than to that of pornography. Conversely, a transcendentalist society,
being spiritualistic, will be more exposed to the danger of relative pornography
than to that of homosexuality.
9. Within the context of petty-bourgeois
civilization, one cannot, of course, speak of homosexuality or pornography as
'dangers', since they are relevant to the class integrity of such a
civilization. Naturally, people on
earlier sexual levels will fear or despise those who, unbeknown to their
critics, pertain to a later level.
10. An anal violator of women may have no taste
for outright homosexuality. The man who
enjoys having his penis made the focal-point of oral attention may have no
taste for pornography. Needless to say,
the antithetical tendencies on an identical level, whether earlier or later,
will usually be deemed mutually exclusive by their respective practitioners.
11. The Church has never been too fond of
homosexuals, partly because it is fundamentally bourgeois (as opposed to petty
bourgeois), and partly because it pertains to the spiritualist (as opposed to
materialist) side of things. Being
bourgeois, it has championed heterosexual relationships under the umbrella of
marriage. Being spiritual, it would not,
I dare say, have anything against oral sex, particularly of the balanced
(cunnilingus/fellatio) heterosexual variety.
12. The evolution of sex may be traced from
negative concrete beginnings to positive abstract endings via a heterosexual
compromise coming in-between. The
beginnings presuppose a pre-atomic, or pagan, civilization; the endings ... a
post-atomic, or transcendental, civilization; the in-between an atomic, or
Christian, civilization in any of its three stages (with or without
accompanying phases), the beginnings and the endings absolute, the in-between
period relative, as between materialism and spirituality. Thus from hand in vagina to
hand on penis via relative relationships.
13. Probably the hand in vagina was motivated by
materialistic stimuli from without, such as the enticing curves of a pagan
goddess displayed, in marble, in some public place. As sex becomes less reputable and more
spiritualized, it is driven underground, so to speak, in the context of private
stimulation, whether as regards vibrators/inflatables
or pornography.
14. In the relativistic
civilization of the Christian, or bourgeois, stages of evolution, sex, while no
longer the public thing it was in pagan times, never became entirely
private. Some sex, or degree of sexual
behaviour, remained in the open, such as holding hands, kissing, cuddling,
patting, squeezing, etc. There were,
however, firm moral bounds as to the degree of sex one could reasonably indulge
in public.
15. A transcendental civilization would
necessarily discourage all forms and degrees of public sexual relations, since,
even on the homosexual level, they would be deemed irrelevant. And this would also apply to a person's
private life, where sex, if indulged in at all, should be independent of other
people, since strictly artificial.
16. The pursuit of sensual gratification
presupposes self-indulgence. The pursuit
of love presupposes concern for another.
The pursuit of happiness presupposes concern for some others. The pursuit of self-realization presupposes
identification with the universal self ... of the spirit.
17. Man evolves from the personal to the
universal in the course of time, his eventual attainment to the absolutism of
self-realization making the pursuit of all relative 'goods' irrelevant to him,
and therefore as things to be avoided.
18. Generally there exists between the sexes an
evolutionary time-lag, whereby the female pursuit of sensual gratification
and/or emotional fulfilment may be contrasted with the male pursuit of
happiness and/or self-realization, depending on the individuals in question.
19. More specifically, the
attainment to each of these objectives presupposes sex and companionship in the
female case, and work and recreation in the male case.
20. In a sense,
recreation is the essence of human and, in particular, male endeavour; for as
God (the Father) created nature, so man must re-create it, transforming, by
degrees, the natural into the supernatural via the artificial.
21. Sex and child bearing/rearing is a woman's
doing, companionship her being. By
contrast, work is a man's doing, recreation his being. There exists a kind of romantic/classic
dichotomy between each of these poles - the former, or female, poles physically
selfish; the latter, or male, poles physically selfless.
22. Of course, in an age
when the traditional polarities, including the sexual, are disintegrating, many
(though not all) women are adopting male criteria of living, in one or another
degree of physical selflessness.
23. Man aspires towards the spiritual absolute
but is himself relative, and thus exposed, no matter how dedicated he may be to
physical selflessness, to periodic relapses into the selfish, as a concern for
and identification with the lesser self of the body-soul integrity.
24. Thus a philosopher or artist dedicated to the
progress of physical selflessness in his work may occasionally relapse into
autobiography, or lower self-identification, in a reaction against the persona
being projected by his professional self, which corresponds to a kind of alter
ego ... of the higher self in the realm of doing.
25. And such autobiographical relapses, betraying
a personal self radically different to and seemingly at loggerheads with the
persona of the professional self, will entail a doing relative to the female -
indeed, the male equivalent of female selfishness.
26. Thus largely autobiographical writers like
Henry Miller may be defined as of feminine (selfish) constitution, and we
cannot be surprised if a more than average concern with sexual activity -
usually heterosexual - is the converse side of their professional selflessness.
27. The more psychological distance there is
between the personal self and the persona projected by the professional self,
the greater the writer; for the latter can only expand at the former's expense.
And yet, if he isn't to go insane, the writer must admit to the fact of
his human relativity and take steps to acknowledge it, from time to time, in
his work.
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