text:
Op. 43
DEVIL AND GOD -
The Omega Book
Supernotational Philosophy
Copyright © 1985-2010 John O'Loughlin
2. Aphs. 1-289
This text is largely composed of what I am wont to call philosophical supernotes - a sort of cross between essays and aphorisms - and is not written in the usual linear fashion of a straightforward progression from idea to idea, but follows a spiralling course towards a kind of ideological summit which is both an ending and a beginning, an achievement and an aspiration. In such fashion ideas are not stated and abandoned, as in the linear mode of writing, but introduced on one level of the spiral and taken-up again on another, higher level later on, where they are re-worked in more detail or clarified and consummated, as the case may be. Sometimes a particular idea, or theme, will pass through three or more turns of the ascending spiral before finally being abandoned; one might argue that such an idea is major rather than minor and forms a kind of leitmotiv to the work as a whole, appearing first in one way, then in another, modified by changing perspectives as much as by position in the literary edifice. For why should one confine oneself merely to a single point of view? Or expect the reader to recall everything stated on an earlier page when he is over half-way through the work? Re-statement enhances the idea's credibility, lends it extra weight, and keeps it fresh in the mind. I have never despised repetition, nor contradiction, or what may appear as such. An idea tentatively expressed lower down the literary edifice may be but an introduction, an exploration of unknown and, by its peculiar nature, hazardous or controversial material. Re-expressed in slightly different and firmer terms higher up the spiralling edifice, such an idea acquires the mantle of conviction, of ideological certitude. In such fashion, philosophical progress is made. And the reader, mindful of the contrast between the earlier and later perspectives, is left in no doubt of it! He becomes the chief witness of the unfolding and maturation of higher truth - what I am wont to call Supertruth, which is above and beyond all illusion.
John O'Loughlin, 1985 (Revised 2006)
1. Woman: nature, realism. Man: free to be either antinatural or supernatural.
2. Woman is of the world; her kingdom is the world.
3. True art: supernatural. Worldly art: natural. False art: antinatural.
4. World: ancient Rome; modern London. Two distinct evolutionary stages of civilized naturalism. Roman Empire; British Empire: both necessarily worldly phenomena.
5. God and the Devil have this much in common: neither of them much likes 'the world'.
6. God (the Father) did not create nature: it grew out of the world as a sort of middle ground in between the subnatural and the supernatural.
7. Atheism is a philosophy of the Devil; only the Devil denies God.
8. Sense in which blue-collar workers are communistic and white-collar workers fascistic. A particle/wavicle dichotomy of manual/intellectual work which, in each case, lies beyond the bourgeois managerial pale.
9. Grand bourgeois - bourgeois - petty bourgeois: three stages and/or degrees of owner/manager exploitation of the working class, whether the latter be industrial and proletarian or commercial and folksy or, rather, folkish. What lies beyond the parliamentary tradition effectively transcends it, whether of the Communist Far Left or of the Fascist Far Right. You cannot speak of Communists in the Labour Party or of Fascists in the Conservative Party, for the simple reason that genuine Communists and Fascists would never deign to compromise with parliamentarianism, being external to it. Thus there is no such thing as a Labour Communist or a Tory Fascist; though each of the parties will harbour their own respective extremes.
10. What parliament is to political tradition, painterly art is to aesthetic tradition: a bourgeois genre standing in-between the evolutionary extremes of sculpture and holography. Thus no more than a parliamentarian can be described as a Communist or a Fascist (even if by chance or design he erroneously thinks of himself in either of these extreme terms), can a painting be so described. For, with the paradoxical exception of Socialist Realism, canvas art is by definition bourgeois and incapable of extending beyond a petty-bourgeois level of abstraction, whether of the Abstract Impressionist Extreme Right (a Radical Conservative equivalent), or of the Abstract Expressionist Extreme Left (a Radical Labour equivalent). As in parliament, so also on canvas: work within an atomic tradition is constrained and defined by the nature of that tradition. If you want proletarian or folkish levels of art you must either turn to sculptural light art on the Far Left, or to free light art on the Far Right. An abstract painter who considers himself to be either a Communist or a Fascist, depending on his particular creative bent, is no less self-deluded than a parliamentarian of like opinion! So far as the genuine Communists and Fascists are concerned, such a man is no more than a petty-bourgeois painterly traditionalist, his work equivalent to one or other of the contemporary Western manifestations of parliamentary extremism. As modern history adequately attests, the Communist authorities of the (former) Soviet Union never thought too highly of abstract art. For, as the self-appointed guardians of a proletarian state, they had every right to castigate and prohibit works or genres of an alien class-status. The Soviet Union was officially beyond such art.
11. If light sculpture, or sculptural light art, is Marxist, then light art, as implying the use of slender neon tubing, could be described as Marxist-Leninist, i.e. less materialistic because of the infusion of a pseudo-theocratic element deriving from Lenin. A distinction, then, between the proletarian and the pseudo-proletarian, the Marxist Far Left and the Marxist-Leninist Right. By contrast, free light art, meaning spotlights trained on the night sky and/or laser shows, would be Fascist, since idealistic rather than materialistic, and we need not doubt that holography, or the projection of images into space through the refraction of light, lies beyond this as a kind of Social Transcendentalist equivalent indicative of a superfolkish status capable of leading, in due course, to a classless absolutism of pure idealism, once computer graphics become the accepted norm.
12. Novel writing: no less pertinent to a bourgeois democratic tradition than painterly art. The realistic novel, that artful combination of materialistic and idealistic elements, the literary mean, one now slighted and spurned by the (extremist) practitioners of the petty-bourgeois antinovel and supernovel respectively: the former given to a philosophical bias, which finds its parliamentary analogue in the Labour Party, the latter given to a poetical bias, which finds its parliamentary analogue in the Conservatives, each type of novelist contemptuous of the realistic tradition and, consciously or unconsciously, determined to extend literary decadence to the utmost materialistic and idealistic extents, depending on his particular bias, while the realistic novelist, clinging to bourgeois tradition as a matter of life-and-death, sits stranded on the rocks of his literary obsolescence as the conflicting currents of literary extremism rage all around and beyond him, threatening to submerge him beneath their all-pervasive decadence, to sweep away the entire literary tradition in the name of absolutist revolutions, albeit revolutions which, whether of the extreme left or right, remain intrinsically petty-bourgeois. For the true revolutionaries, the class partisans of either a proletarian or a superfolkish absolutism, avoid the novel genre altogether, content to leave its disintegration to petty-bourgeois extremists, while concentrating on their respective philosophical and poetical frameworks. No less than the philosophic Communist looks down on the literary materialist, so the poetic Fascist despises the literary idealist. For even the most materialistic or idealistic of novelists are still relative to a degree.
13. In music, the symphony holds the place of the novel and, for that matter, canvas art ... as the quintessentially democratic genre coming in-between autocratic dancing and theocratic concertos, i.e. materialistic and idealistic extremes which respectively focus on rhythm and pitch. Unlike those, the classical symphony signifies a realistic balance in regard to rhythm and pitch which takes the uniquely atomic form of a compromise between harmony and melody, the former subordinate to the latter, as is befitting in a materialistic/idealistic compromise. Hence the bourgeois symphony is a Liberal phenomenon reflecting an atomic realism. Not so, however, the petty-bourgeois symphony, which is divisible into preponderantly materialistic, i.e. rhythmic, and preponderantly idealistic, i.e. pitch-oriented, distinctions, depending on the composer's ideological bias. Here the symphony attains to its post-Liberal decadence, as it parts company with realism in the name of either materialistic or idealistic extremes, a Labour/Conservative dichotomy opening up that forces the symphony apart, breaks it up, in the musical equivalent of nuclear fission, with ballet-like rhythmical abstractions on the extreme left, and concerto-like pitch-oriented abstractions on the extreme right - an avant-garde dichotomy which parallels the splits in literature and art, the symphony no longer recognizable as such but assuming absolutist dimensions. And yet, no matter how radically rhythmic or pitch-orientated the avant-garde work may happen to be, it is still connected to the symphonic tradition - orchestral works being by definition bourgeois and therefore incapable of either a Communist or a Fascist status. Like the experimental painter or novelist, the avant-garde symphonist is a petty-bourgeois artist whose work will approximate to either a Labour or a Conservative political equivalence but never, under any circumstances, to what lies beyond the parliamentary tradition and ultimately transcends it! The radical symphonist who considers himself to be either a Communist or a Fascist is deceiving himself, no less than the painter or novelist of similar extremist predilection. At the very least he is hyping himself up. Of course, the symphony-proper, as a harmonic/melodic Liberal compromise, continues to exist and to be composed and performed throughout the duration of a petty-bourgeois epoch. Bourgeois composers have no less of a right to existence in an extreme open society than their revolutionary detractors. But, as a rule, even their works, conventional by contemporary standards, will be decadent by traditional classical standards, i.e. given to too much harmony and too little melody, or vice versa, with certain 'modernist' ingredients or tendencies thrown-in for good measure. Where there is no longer a kind of simultaneous balance between harmony and melody, but an oscillatory balance favouring now harmony or, more often, disharmony, now melody or, more usually, atonality, we can talk, I believe, of a Liberal Democratic equivalent, which will adhere to an extreme realistic framework, now veering towards Labour materialism, now veering in the opposite direction ... towards a Conservative idealism, the bourgeois in a petty-bourgeois epoch, his relativity stretched in an absolutist direction.
14. Clearly, since Communism and Fascism are People's ideologies lying beyond the democratic pale, the only music worthy of being termed Communist or Fascist will likewise lie beyond the symphonic pale, transcending acoustic naturalism in either an antinatural or a supernatural electronic direction, depending, as a rule, on whether the music in question is predominantly rhythmic, like rock, or predominantly pitch-orientated, like jazz. If the former, then we can speak of a Communist equivalent - the reduction of electric music to the lowest-common-denominator of rhythmic materialism, which will be all-the-more absolutist the purer the rock, i.e. the less it is diluted by pitch-oriented jazz tendencies that suggest not so much a Marxist as a Marxist-Leninist equivalent, symptomatic of jazz-rock. If the latter, however, then we can speak of a Fascist equivalent - the elevation of electric music to the highest level of a pitch-oriented idealism, a kind of musical superidealism that will be all-the-more absolutist the purer the jazz, i.e. the less it is diluted by rhythmical rock tendencies, which suggest not so much a Fascist as a Social Transcendentalist equivalent, symptomatic of rock-jazz. Whatever the case, whether we are dealing with rock and jazz-rock on the one hand or with jazz and rock-jazz on the other, we have music that transcends the symphonic pale. Thus true People's music or, more exactly, music of the intellectual/revolutionary elites who in one way or another aspire to leading the People (with their more popular tastes), being symptomatic of a Communist/Fascist dichotomy, is also, on that account, indicative of a distinction between the Devil and God on the proletarian and folkish levels of evolutionary extremism. Whether the Devil be diluted by God or God by the Devil, as in Transcendental Socialism and Social Transcendentalism respectively, this distinction still holds true and is the key to the intrinsic nature of the two types of music - the one 'evil' because rhythmic and antinatural, the other 'good' because pitch-orientated and supernatural.
15. We live in an age of plonking, particularly with regard to string and electric bases. Compared to traditional bowing techniques for double bass, the regular plonking of jazz-bass performers testifies to a 'fall', a degeneration from wavicle continuity to particle discontinuity, from the ideal to the material, from an artificial technique in the use of bow to a natural technique of fingers to strings. Where, as in rock, an electric bass is concerned, the same factors apply, except that the medium is different, corresponding, one could argue, to a new genre, as light art to painting, which transcends the traditional medium of the double bass and therefore constitutes a 'fall' (forwards) into electronics. Inherently an extreme left-wing medium of musical expression, the electric bass serves a predominantly rhythmic capacity in contemporary proletarian music, all the more efficaciously on account of the plonking finger techniques. The redemption of the bass or, rather, of bass playing ... can only come through synthesizers, in the form of synthesized bass, a new genre suggestive of transmuted particles, as though Socialism had become social, in subordination to a supertheocratic wavicle continuity of pitch-oriented tone.
16. Of all traditional instruments, the violin has long held the place of honour as the one most able to sustain, through various bowing techniques, a wavicle continuity in the service of pitch-oriented or, at any rate, melodic notation. Even the piano seems a plonking instrument by comparison, the sounds arising from depressed keys which, in turn, activate padded hammers that are concealed within the body casing in a percussive process of particle discontinuity or separateness. Thus the piano stands in a rather left-wing Liberal light compared to the violin, and we may take it as axiomatic that people who wish to maintain or cultivate a right-wing Liberal bias will necessarily be partial to the violin, with its bowing smoothness. Of all traditional instruments, the violin is arguably the one most qualified to render a transcendently pitch-oriented sound, and we may be sure that what applies to the acoustic violin applies even more to the electric one, as certain modern jazzmen, including Jean-Luc Ponty, have amply demonstrated. And particularly when the instrument in question is made from synthetic materials like perspex, which enhance its transcendent capacity, bringing a physical supernaturalism to the service of the spiritual supernaturalism that arises from its playing. Only the synthesizer, it seems, can transcend this, much as holography transcends light art, in testimony to a classless transformation of the ultimate genre.
17. Heterosexuality can be divided into three categories, corresponding to the division within parliamentary liberalism between the real, the material, and the ideal (or Liberalism, Socialism, and Conservatism). For heterosexuality is, after all, a kind of Liberal equivalent, sexually speaking, to parliamentarianism or, for that matter, to painterly art, novels, and symphonies - in other words, a naturalistic sexuality standing in-between lesbian and homosexual extremes. Thus if the bourgeois mean is realism, or a combination of materialism and idealism in a uniquely atomic naturalism, then we need not doubt that realistic sex implies sex with love, the physical with the spiritual in a matrimonial balance corresponding to the Liberal ideal. Such an ideal, like everything appertaining to Liberalism, is less prevalent or pervasive these days than formerly, because the age is too decadent to be partial to bourgeois criteria, which, though still extant, tend to hang-on in the background, so to speak, of a provincial, Liberal past. What we generally find now is, by contrast, a materialistic/idealistic heterosexual dichotomy corresponding, in political terms, to a Labour/Conservative parliamentary extremism, in which decadent Liberal sex becomes the norm. On the Left, this takes the form of heterosexual promiscuity, which is nothing less than the reduction of relations between the sexes to the lowest-common-denominator of physical satisfaction, with or without cunnilingus. Sex without emotional strings - a kind of Democratic Socialist ideal. On the Right, by contrast, it takes the form of fellatio, or the elevation of heterosexuality to the highest-common-denominator, so to speak, of voyeuristic mental satisfaction, which may or may not be accompanied by love. Certainly there is a strong likelihood that unrequited love will be a norm - if not the ideal - of the heterosexual extreme right, as though the body were a superfluity or anachronistic dimension scarcely to be countenanced! Now if this may be deemed symptomatic of an extreme right-wing position corresponding to the most radical Conservatism, then, certainly, we have grounds for speculating that unorthodox coital relations between the sexes would be symptomatic of an extreme left-wing position corresponding to the most radical Democratic Socialism. However, exceptions to the rule notwithstanding, we need be in little doubt that promiscuity and voyeurism are the antithetical poles within a decadent heterosexual framework, each proclivity independent of the other and tending further apart, towards more absolute sexual extremes which transcend the heterosexual tradition altogether.
18. Such more absolute sexual extremes are, of course, homosexuality on the Far Left, corresponding to a Marxist orientation, and pornography or, at any rate, erotica on the Far Right, corresponding to a Fascist orientation. In the one case, a particle antinaturalism; in the other case, a wavicle supernaturalism - promiscuity and voyeurism taken to more radical extremes, the physical more material, if anything, than on the materialistic heterosexual level; the mental more spiritual than on the idealistic heterosexual level. In each case, new genres of sexual activity, attesting to proletarian and classless allegiances, all heterosexual activity, by contrast, implicated in the bourgeois relativistic framework, even if in one that, in its decadence, stretches towards petty-bourgeois extremes. So, paradoxically, rock and homosexuality are alike proletarian, whereas jazz and erotica are both classless. However, if a distinction is to be made between left- and right-wing trends in Communist and Fascist sex respectively, then I think that we would be justified in placing homosexuality on the left and pornographic homosexuality on the right of the former, as though indicative of a Marxist/Communist dichotomy, with erotica on the right and pornography on the left of the latter. In the case of Communist sex, pornography involving male models would entail a transcendental bias suggestive of a Leninist dimension, hence the right-wing implication. In the case of Fascist sex, on the other hand, the distinction between erotica and pornography is really a question of degree and treatment, erotica usually implying an overall or comprehensive view of the model, pornography tending, by contrast, to focus attention on the sexual organ, as though reducing the photo to sexual materialism and thus excluding the element of beauty, which must be deemed essential to any idealistic appreciation of the model. So whereas erotica may be defined as idealistic supernaturalism, heterosexual pornography is suggestive of a materialistic supernaturalism and, accordingly, must be of a left-wing bias. Probably as good a view as any is that which regards erotica as suitable to a Fascist elite and pornography, by contrast, as appealing to the broad fascistic masses. Similarly, one could define homosexual pornography, or more usually erotica, in terms of its suitability to a Communist elite, whereas ordinary physical homosexuality would appeal to the broad communistic masses, with their crude proletarian materialism.
19. Yet if erotica and pornography are two kinds and degrees of Fascist supernaturalism, corresponding to light art, then there must surely be two kinds and degrees of Social Transcendentalist supernaturalism beyond these, which would correspond to holography and computer graphics. So what could these be if not inflatable (sex-doll) heterosexuality on the one hand and computerized late-teenage erotica on the other, the former corresponding to a transmuted Socialism (not Marxism or Communism but heterosexual materialism transferred from the flesh to plastic and thus, in a sense, redeemed), and the latter corresponding to the transcendentalism of a supertheocratic voyeuristic supernaturalism or, rather supra-naturalism, which places the viewer above and beyond all natural reference? Certainly adult erotica and pornography must be outgrown and cast-off in the Social Transcendentalist future, else women will continue to be regarded as sexual objects when such a view is no longer acceptable, society presumably being arranged in such a fashion that no coupling or matrimonial cohabitation takes place between adults, since indicative of atomic relativity. When men are effectively Supermen and women, in effect, quasi-Supermen, there will be no place for sexist discrimination and, consequently, no room for sexual commerce. People will live singly, in small flats, and such sexual activity as remains will be purely artificial, either physically so ... with regard to plastic inflatables and/or vibrators (depending on one's literal gender) or spiritually so ... in terms of the use or appreciation of mature juvenile erotica, as applying to young women of between, say, sixteen and twenty-one. By then, propagation will have become a no-less transcendental matter, with sperm banks and artificial insemination of prospective mothers pretty much the norm. The offspring arising from these inseminations will be raised in special institutions well away from the adult world in general, an open-society toleration or acceptance of child/adult cohabitation no longer being applicable, the adult world too transcendental for its members to be exposed to the crude, noisy, and often over-energetic behaviour of 'kids', which more approximates to alpha than to omega. When you are in an extreme stage of evolution, there can be no middle-of-the-road toleration of all-and-sundry! That which is low will be beneath the closed-society pale, either temporarily, i.e. until, reaching adulthood, it becomes high, or permanently, following judgemental rejection. Only the supernatural will prevail within this pale!
20. Which, of course, also implies the absence of animals, all pets and working beasts, from the adult world - dogs, cats, and other unnecessary animals having been gradually phased-out of society in the process of its supertheocratic transformation. No more than a man will own a child or a wife ... will he own a cat or a dog. A free-electron society must be above all forms and degrees of atomic constraint. It must also be above all forms and degrees of media noise and open-society intrusion of artificially-produced sound reproduction from one neighbour to another. With people living closer together in ever-more transcendental contexts, the importance of peace and quiet cannot be overstated! Consequently the use of headphones will be obligatory, and no-one need suffer from anyone else's audible bombardments. The shared appreciation of music will be reserved for the transcendental centres, those successors to the Christian churches, where a wavicle continuity will be in order - indeed, obligatory. Particle privacy, however, must become the rule at home!
21. Trousers are to sartorial tradition what parliament is to political tradition or canvas painting to the tradition of atomic art: namely a bourgeois democratic norm coming in-between the evolutionary extremes of autocratic dresses on the one hand and theocratic one-piece zipper suits on the other, trousers usually worn in conjunction with a thigh-length jacket, thereby testifying to an atomic relativity. In contrast to trousers, jeans indicate a new genre, above and beyond the democratic pale, and, like light art, they are divisible into Communist and Fascist equivalents, according to whether the jeans in question be denims or cords, i.e. rough or smooth, horizontally stitched or vertically stitched, light or dark, etc., with proletarian and superfolkish implications respectively. Probably boiler suits, usually in denim, are Marxist-Leninist equivalents, more absolutist (since one-piece) than jeans or jean suits, and if there is anything beyond Fascist cords it can only be plastic pants and/or one-piece PVC-type zipper suits, which suggest a more radically supernatural status commensurate, so I believe, with Social Transcendentalist criteria, as much beyond cords as holography is beyond laser art. Of course, it could be argued, contrary to the above, that cords and denims are decadent idealistic and materialistic manifestations of a democratic split, paralleling modern art, which stem from a realistic tradition employing cotton and therefore nothing more than petty-bourgeois extremes corresponding to Conservative and Labour distinctions. Yet while this may appear feasible, it should also be remembered that there are jean-like trousers, trousers with vertical side-pockets and frontal pleats that are made in cord or denim but nevertheless are not jeans. Ah! so here we would find our extremist trouser equivalents corresponding to radical Conservative and Labour extremes, not simply decadent Liberalism, which, by contrast, would more likely take the form of smooth-looking cotton trousers with slanting jean-like front pockets. And yet even now I confess to a certain misgiving with regard to this particular issue!
22. Similarly with footwear, it would seem that whereas shoes, in leather or otherwise, appertain to bourgeois tradition, boots and sneakers are proletarian and folkish respectively or, at any rate, lie beyond the realistic pale. Doubtless boots can be divided into Communist and Fascist equivalents, depending on whether they are low and heavy or high and sleek, horizontally biased or vertically biased, indicative of a particle discontinuity or, conversely, of a wavicle continuity, utilitarian or stylistic, etc., etc. Obviously there is an ideological distinction between boots worn by 'skinheads' and boots favoured by 'freaks'. We may accredit the former a nominal Fascist status, but they are really communistic Fascists, as though SA (Sturmabeitlung) equivalents, or what I would prefer to categorize as pertaining to the 'social' aspect of Social Transcendentalism - the 'Devil' in the service of God, shock troops of the revolution. Unlikely, then, that such 'boot boys' would favour the use of high boots, still less sneakers, which may well be the superfolkish footwear lying beyond Fascist connotations.
23. 'Skinheads' - 'freaks' - 'hell's angels': SA equivalents - cultural masses - SS (Schutzstaffel) equivalents? Revolutionary army - people - revolutionary police? Possibly; though, to judge by the preponderance of rock over jazz, of rhythm over pitch in majority 'freak' tastes, it could also and more convincingly be argued that, while the same structure of an alternative society certainly applies, it is more of a communistic than a fascistic one, with the police role consequently entailing the dubious status of 'hell's angels'. However, it has to be admitted that both 'skinheads' and 'hell's angels' look upon themselves in a Fascist light. So, incidentally, do some 'freaks', although most of them tend to approximate to a Communist equivalent, wearing blue denims in preference to black cords.
24. 'Beatniks' - 'freaks' - 'punks'; 'teds' - 'mods' - 'skinheads'; 'rockers' - 'greasers' - 'hell's angels'. Parallel trends from one decade to another? Far Left - Centre - Far Right? Doubtless approximately so; though overlappings and ideological exceptions, whether chimerical or otherwise, certainly do occur.
25. Whatever their provenance, alternative societies have this much in common: they loathe and despise the bourgeois world and strive, as far as possible, to live apart from it, whether in the name of the Devil or God. They have abandoned the world, like Communists and Fascists, in the sure knowledge that one day it will be overcome. They have already died to the world - gratefully - and now live for one or other of the contending absolutes. But the world is always ready to reclaim those whom it has lost, and they must beware of its allurements. For as soon as you fall in line with the world, you 'Kiss the bourgeois' arse' (Goebbels). Better dead in freedom than alive in bondage! Yet better than the Living Death is the Eternal Life, and only God can offer that ... through the agency of the Second Coming, the 'Second Messiah', whose Supertruth, embracing the Way to Heaven via a global civilization and post-Human Millennium, stretches beyond Christian truth, as the absolute stretches beyond the relative. Eternal Life is the life of the spirit, life lived in and for the spirit, and the society that the Second Coming wishes to establish, through the political agency of Social Transcendentalism and in the name of Centrism, will further such a life, replacing the truthful Church with the supertruthful Centre, where the People will either trip or meditate, depending on the stage of Centrist evolution, in fidelity to their new-found religious sovereignty, a sovereignty only made possible by the Second Coming, who will take their political sovereignty upon himself, as Christ bore the 'sins of the world', and thus free them for self-realization. How will he do this? Simply by appealing to them, under the banner of Social Transcendentalism, to further their own deepest interests, social as well as spiritual, by using their political sovereignty to transfer power to him in the name of a supertheocratic transformation. For once he has acquired a majority mandate for the setting-up of his 'reign', he will use it to abolish the democratic status quo and usher in the 'Kingdom of Heaven' on earth, in the form of a Social Transcendentalist Centre - hopefully the first of many. Thus he will save the People from republicanism and decadent democratic proclivities, save them in the name of God ... the Holy Spirit. Such a democratically-established dictatorship as he requires can be realized, but only, initially, among the 'chosen people' of his Irish race. For they are the majority population of Eire, and a thorough enlightenment of this people should produce the required majority mandate in due course.
26. Anti-elitism: the Marxist tendency that opposes spiritual excellence, leaderism, genius, etc., in the name of a reduction of humanity to the lowest-common-denominator of equalitarian mediocrity, a 'mobocracy' of proletarian exclusivity, socialist materialism the be-all-and-end-all of evolution. No leaders and no police; the People free to be themselves in their own anarchic fashion. Imagine, if you can, a flock of sheep without shepherds or sheepdogs. Would not the sheep all-too-quickly cease to be a flock and instead become a variety of different groups and individuals wandering everywhichway in search of fresh pastures? Now if an average sheep could talk and you asked it whether it preferred freedom from shepherds and sheepdogs to bondage under their control, would not the answer be: Yes? Just so, the average 'man of the People' would prefer, deep down, to be free from leaders and police in order to please himself in his own particular fashion. Fortunately, however, shepherds know what's best for sheep and, likewise, leaders know what is best for the People! Preferring order to chaos, they seek to lead the People upwards ... along a path leading to superior social and spiritual pastures. For, like sheep, the masses have to be led in a specific direction rather than left to their own anarchic devices. Social Transcendentalism has nothing against elites, provided the elites in question are Social Transcendentalist and thus aligned with the Will of the Second Coming, who is alone entitled, though his divine knowledge, to lead the Peoples of his choosing towards the 'promised land' ... of the heavenly Kingdom. Leading from above, as a kind of embodiment of the Holy Ghost, he decrees what shall or shall not be, the People having abandoned political sovereignty in the interests of their spiritual advancement under the aegis of a religious sovereignty accorded them by the Second Coming. For it is in religious sovereignty that the People will realize their selves to the full, becoming divine in the process. Social Transcendentalism desires nothing less than the elevation of the People to divine salvation, not their reduction, as with Marxism, to demonic damnation!
27. For the artist, a work of art is a test of the will, the finished product ... a triumph of the will. The supreme artist will triumph most conclusively, providing the People with an opportunity to witness his triumph and to perceive in it a metaphor for and microcosmic reflection of Divine Will. Thus true art will ever lead man upwards, like true leaders, towards God.
28. Since education and politics are aligned in most countries, so they are aligned in Britain, where the following parallels should be noted:-
Public School Conservatives
Grammar School Liberals
High School Labour
Comprehensives Liberal Democrats
Traditionally, public schools are for children of the upper class, grammar schools for children of the middle class, and high schools for children of the working class. To a large extent this is still the case, though we now have the addition of comprehensives which, as an amalgamation of grammar and high schools, signify to this writer a Liberal Democratic equivalent - a kind of superliberalism, if you will, in which an attempt is made to strike a balance between middle- and working-class interests. Strictly speaking, one's type of schooling should condition, in later life, one's political orientation within the democratic framework, so that people who went to a public school will have a natural predilection for the Conservative Party, while those who, by contrast, attended a high school will be inclined towards the Labour Party, and those who attended a grammar school or a comprehensive will either tend towards the Liberals or the Liberal Democrats, or both. Fluctuations in people's voting habits do of course occur; but if one is loyal to one's schooling and no muddlehead, then one's pattern of voting should be more or less predetermined.
29. It is tempting to see in the basic racial distinctions on this planet between caucasoid, mongoloid, and negroid an approximate parallel to the worldly, diabolic, and divine distinctions already drawn, which correspond to realism, materialism, and idealism. For the capitalist West, which has come to be regarded as the First World (not altogether without justification in view of its worldly standing), is a predominantly white region of the globe, whereas the socialist East, corresponding to the Second World, is a predominantly yellow region, with the non-aligned Third World being a predominantly black or, at any rate, coloured region embracing the greater part of Africa, South America, the Indian subcontinent, etc. Thus the West, with its democratic realism, corresponds to the world, the East, with its democratic materialism, to the Devil, and the Third World, with its innate idealism, to God. And this would seem to approximate, no matter how loosely, to caucasoid, mongoloid, and negroid racial distinctions.
30. Britain and France traditionally approximate to the world - indeed, are the heart and soul of atomic civilization, the only difference being that whereas Britain's realism leans towards materialism, France's realism, by contrast, leans towards idealism, which, given its predominantly Catholic rather than Protestant traditions, and its predominantly Latin rather than Nordic racial configuration, need not greatly surprise us.
31. Make no mistake: race determines religious allegiance! Religion is not adhered to independently of ethnic factors, but follows from a fundamental racial prompting.
32. The evolution of Good in the world is paralleled by the devolution of Evil. With the Second Coming, Good attains to the unprecedentedly pure level of electron wavicles. With the Antichrist, Evil is reduced to the unprecedentedly impure level of electron particles. The distinction is then rather more between good Good and evil Good than between an outright opposition of Good and Evil, corresponding to an electron/proton dichotomy. Consequently even Communism is a relative evil (not an absolute evil), implying a transmuted diabolism of electron materialism. But, even so, a distinction, for political purposes, between the Devil and God when contrasting Communism with Centrism, or vice versa, is not inappropriate, since the contraction of Evil in the world and the expansion of Good in it are inherently separate phenomena. The paradox with Communism and Centrism, however, is that neither of them can be pure, for a degree of their respective opposites must cling to each ideology at this point in time ... if a realistic approach to the world is to be maintained. Thus no less than Communism, or Transcendental Socialism, is not entirely evil, Centrism, or Social Transcendentalism, cannot be entirely good. A wholly divine Centrism can only arise at a later point in evolutionary time, after Communism has been vanquished from the globe.
33. Small is beautiful, and in more than an apparent sense! For it should be accompanied by large truth. In other words, the contraction of the material should be paralleled by the expansion of the spiritual, so that books, for example, become smaller and truer the further the evolution of book-writing proceeds. The most evolved books will be the shortest and, hence, smallest, while containing the most radical, progressive, and objectively correct thought. They will almost certainly be in paperback, and the content will be philosophical and/or poetical, beyond and above novelistic literature, with its narrative fictions. Small volumes of poetry which I read as a youth, works like Ginsberg's Howl, Ferlingetti's Pictures of the Gone World, and Corso's Gasoline, were highly idealistic productions appropriate, one feels, to a more evolved literature. Of course, poetry can go a lot further than the 'Beat Poets' took it, but it's doubtful that the scale of books could get much smaller. American idealism was certainly in the vanguard of evolutionary progress as far as that went!
34. However, we should never forget that a book, no matter how small or compact, is really a kind of bourgeois production pertinent to an atomic age, with a proton/electron distinction between hard cover and soft pages, a distinction which still obtains, in some degree, where so-called paperbacks are concerned, the smooth cover contrasting, more often than not, with rough pages, as though the traditional format had been reversed. In contrast to books, magazines bespeak a new genre, as far removed from books as, say, light art from paintings or rock groups from symphony orchestras, and if the average magazine is superficially larger than the average paperback, it is evidently indicative of an evolutionary 'fall' (forwards), corresponding to a kind of Marxist materialism. With the small magazine, on the other hand, we can speak of a Centrist equivalent; for small, remember, is beautiful, and the smaller the magazine the higher, in evolutionary terms, will it stand in relation to both larger magazines and books, as though equivalent to pure light art or to the most transcendental modern jazz. Undoubtedly, a further distinction should be drawn between flat-spined magazines, whether large or small, and sharp-spined magazines, so that we are distinguishing between book-like magazines, or magazines which may be said to stem from flat-spined books, and magazines that are transcendently independent of any such Liberal tradition. In the first case, we may speak of a Marxist equivalent with regard to large flat-spined magazines and of a Marxist-Leninist equivalent with regard to small ones, while reserving Fascist and Centrist equivalents, respectively, for large and small sharp-spined magazines. But even they stem from a tradition of sorts, and what can that be if not the sharp-spined book, like, for example, Ginsberg's Howl, which would correspond to a right-wing equivalent.
35. Let us therefore return to books and note three main trends. First there is what might be described as the Liberal book, a flat-spined hard cover that, while still in production at the time of writing, pertains to bourgeois tradition, a tradition which has been superseded, on two levels, by different types of paperback, corresponding, in their dissimilar ways, to a more absolutist approach to book production. If the average hardback corresponds to realistic canvas art, then these two kinds of paperback find their painterly equivalents, it seems to me, in Abstract Expressionism and Abstract Impressionism, and we can distinguish between them in terms of either a flat-spine/sharp-spine soft cover antithesis or a smooth cover and coarse pages/coarse cover and smooth pages antithesis, the former a Labour equivalent, the latter radical Conservative, materialism and idealism superseding Liberal realism. So, in terms of appearances, a dichotomy has long existed between left- and right-wing paperbacks which, as in politics and art, has flanked the Liberal hardback tradition and, in some sense, superseded it; though a Liberal Democratic equivalent can be ascertained, I believe, in the contemporary production of small hardbacks with a paper wrap around the traditional hard cover, as though in confirmation of a compromise with left-wing trends, the paper wrap more papery, if anything, than the soft cover of a so-called paperback. However that may be, the development of petty-bourgeois softbacks out of and away from bourgeois hardbacks is paralleled by the development of proletarian and/or superfolkish magazines away from - if not out of - petty-bourgeois paperbacks, so that the evolution of the one genre has inexorably led to the revolution that magazine production unquestionably signifies vis-à-vis the book tradition, a revolution no less distinctive and complete in itself than the ones appertaining to light art and to Communism and/or Fascism vis-à-vis painterly and parliamentary traditions, to take but two analogous contexts. So the magazine is inherently, if not actually, a People's phenomenon, and, as already remarked, it too is divisible into extreme left- and right-wing manifestations, with the flat-spined types (large and small) corresponding to the former and, by contrast, the sharp-spined types (whether large or small) corresponding to the latter, as proletarian and superfolkish equivalents in the People's market.
36. While we should acknowledge that philosophy and poetry, corresponding to sculpture and drawing in 'art', are distinct from and more extreme than 'literature', it nevertheless transpires that, in a decadent age, literature will be split asunder from its realistic tradition and tend in either a philosophical or a poetical direction, so to speak, just as, to some extent, 'art' tends, under similar pressures, towards either sculpture or drawing ... without, however, entirely ceasing to be what it is in itself. In an incipiently absolutist age, everything is pushed towards the absolute; but it doesn't necessarily follow that it is ideal for that to happen. When 'art' and 'literature' pose as absolutist, they are simply being untrue to themselves, like a parliamentarian who gives himself communist or fascist airs.
37. Painting that combines realistic and abstract tendencies in itself is more likely to correspond to a Liberal Democratic equivalent than to either a right-wing Labour or a left-wing Conservative equivalent. Perhaps one part of the painting will be entirely abstract and the other part entirely representational, thereby testifying to an alternation between 'Liberal' and 'Democratic' allegiances. 'Partly abstract' or 'partly representational' are also phrases that could be applied in this respect. At least a wholly representational canvas is more likely to correspond to a Liberal than to a Liberal Democratic equivalent, even if an exception can be made for certain types of Modern Realism. But how paltry and inadequate is bourgeois art, of whatever degree, from a proletarian or folkish point-of-view! How most of the more intelligent, and hence radical, 'men of the People' must be looking forward to an age when canvas art no longer exists! An age exclusively concerned with holography. Or, by a like token, an age when novels and symphonies are no longer written or composed because bourgeois criteria no longer obtain. In the meantime, how many puffed-up nincompoops they must endure!
38. Paintings, novels, and symphonies are only permissible within an approximately Christian age. As soon as post-Christian allegiances arise, whether in the form of the Antichrist or the Second Coming (not to be confounded with Christ!), these atomic genres will come increasingly under attack, to be discarded altogether, following the respective triumphs of Communism and Centrism on the world stage. Then all naturalistic productions will be consigned to the 'rubbish heap of history', from which they will never again arise. The anti-Supernatural and the Supernatural will divide the globe between them, in a temporary pact between the Devil and God. Things move towards the absolute, and no less so in an absolutist age than in a decadent relative one. Eventually the Supernatural alone will prevail. But, in the meantime, the Devil will be entitled to oppose the world, while God builds from God what is God's.
39. Interesting how Simone de Beauvoir remarks in Force of Circumstance, the third instalment of her extensive autobiography, how affluence is only a Western phenomenon, not something endemic to the world in toto, nor has it ever been.... Which is another way of saying that the West corresponds to the world, whereas the rest of the planet is either of the Devil or God, and has long been so - the poverty endemic to Africa and Latin America, for example, being inseparable from an ideologically extremist predilection, in their cases arguably divine, though in other cases, like the mongoloid Far East, no less arguably diabolic. Thus when the West attempts to westernize the entire world, to make Third World countries affluent, it is necessarily imposing its own worldly criteria upon regions where such criteria are largely irrelevant. Some success can of course be expected, particularly in the Far East. Yet, by and large, affluence must remain a uniquely Western phenomenon ... limited to a given period of time, before history demands its overthrow and replacement by other criteria.
40. Christianity-proper, meaning Protestantism, is the religion of the world, the atomic allegiance between the Father and the Holy Ghost, which favours a realism of materialistic/idealistic compromise, of 'Paying unto Caesar what is Caesar's and unto God what is God's'. Indeed, Protestantism sanctions the accumulation of wealth as a reward for worldly effort, making the pursuit of affluence a virtue, so that morality hinges less upon what one is in oneself than upon what one does. The harder one works, the greater the material reward to which one is entitled - a philosophy which makes it possible for its devotees to regard the wealthiest man as, in some sense, the best or most good, since his wealth evidently attests to an earnest commitment to worldly criteria.
41. Ethics - the choice between good and evil, or what is perceived as such - pertains to the world. For only in the world is such a choice possible. But the genuine Christian, the Protestant, is not free to be only good, or to choose goodness (assuming he knew how to recognize it in such a paradoxical society as the one he lives in); he must alternate, as it were, between good and evil within the ethical confines of his atomic allegiance. Has it not been said, with ample justification, that the British are two-faced? Certainly, even the man who wears just one face most of the time must accept its opposite, as in the democratic system. Only in a society which is beyond good and evil, whether on a supernatural or an antinatural basis, is ethics of comparatively small account. For then one must be either good or evil, given to being without work or to work without being, depending on the type of post-ethical society in question. Not for nothing that the Communist State glorifies the worker and makes an ideal of work for work's sake! For work for the sake of being (play) would be Protestant and, hence, realistic - a bourgeois ideal unworthy of the proletariat. Materialism alone is what counts in a diabolic society, the proletariat being, in any case, largely uninterested in culture.
42. Antithetical to the materialistic work-fanatical proletariat we shall find the idealistic being-fanatical superfolk, whose supernaturalism accords with the goodness of a divine society. Beyond good and evil in a positive rather than a negative sense, the Superfolk attribute maximum importance to culture, to religious progress, to self-realization, and seek, as far as possible, to minimize work or, better still, have work done for them either by natural slaves or, preferably, by artificial slaves, i.e. robots and computers. In this way they are freed from doing for being, from evil for good, from work for play, from the Father for the Holy Ghost.
43. Interesting how the Nazis, lacking robots and computers (not altogether unreasonably, since such things hadn't been invented then), were obliged to exploit slave labour, particularly from among the Soviet masses. A kind of neo-pagan expedience, but logical enough within the context of its time. Having become Communist, the Russians, Ukrainians, Georgians, etc., had effectively put themselves, in Nazi eyes, beyond the realistic compromise in a kind of materialistic absolutism. They were now, in effect, particle submen vis-à-vis the Nazi Supermen of wavicle idealism. Communism glorifies work, especially manual work. Consequently the conquered Soviet masses were made to work damned hard for the Nazis, as though in confirmation of their materialistic allegiance and, paradoxically, as a sort of punishment for it. Culture for these 'submen' would have been irrelevant according to Nazi doctrine, since appertaining to an idealistic dimension - the very thing Communism rejects. They were to be nothing more than slaves.
44. It makes a lot of difference whether one upholds the cause of the People or the cause of religion, for the two causes are mutually exclusive and he who chooses the one must forego or reject the other. The cause of the People entails a Communist or a Socialist allegiance and can only end, if successful, in a materialistic hell of proletarian humanism - a People's democracy. The cause of religion, by contrast, entails a Fascist or a Centrist allegiance and must end, if successful, in an idealistic heaven of classless Holy Spirit. These antithetical causes reflect the antipathy between the Devil and God on the Antichristic and Messianic (Second Coming) levels of electron particles and wavicles respectively, with a gulf, in consequence, between materialism and idealism.
45. Considered from an evolutionary standpoint it can be seen that Judaism is autocratic theocracy, Christianity democratic theocracy, and Centrism theocratic theocracy, with corresponding distinctions between the Father (or Creator), the Son, and the Holy Ghost, i.e. alpha, world, and omega. To some extent, however, Christianity is itself divisible into 'autocratic' and 'democratic' distinctions, with Roman Catholicism largely corresponding to the former and, by contrast, Protestantism to the latter. Only instead of the Father it is the Virgin Mary, the lesser subnatural, which tends to predominate in Roman Catholicism, with Christ Himself in a subnatural infantile guise - a baby on His Mother's knee. With the grown natural Christ, on the other hand, we enter the realm of Christianity-proper, with its Protestant worldliness, where, in accordance with atomic criteria, a democratic 'equality of all souls' comes before any subservience (of man) to the autocratic Father - in the more advanced denominations to the point of a republican-like independence of Him. Beyond this, we can only speak of the lesser supernaturalism of the Second Coming, whose Social Transcendentalist ideology should lead, in due course, to the unequivocal transcendentalism of Centrism-proper, commensurate with a truly theocratic theocracy - the purist, or essential, stage of the future Centrist civilization, when hypermeditation will supersede hypercontemplation (of hallucinogenic images) and man or, rather, his post-human successor comes to know the Divine directly.
46. Regarded from an evolutionary standpoint, the gradual shift within the Christian civilization, roughly corresponding to Catholic and Protestant stages, from rhymed poetry to free verse, can be seen as a progression from appearances to essences, from the external to the internal, from femininity to masculinity, from a kind of subnatural naturalism to a kind of supernatural naturalism of right-wing idealism. Contrasted to which, antinatural poetry would constitute a decadence of prosaic materialism, at least in relation to the naturalistic, or realistic, tradition. For, strictly speaking, decadence applies to left-wing developments within an atomic civilization rather than to those developments which signify an idealistic progression above the real. Decadence is a bias towards the Devil or, as we usually prefer to say in an age of transmuted evil, a romantic predilection, obsessed with antinaturalism. Yet beyond decadence is the Devil purely and simply, the Devil of an overtly materialistic barbarism, which is less concerned with prosaic poetry than with prosaic prose, the atomic particles of an unequivocally Marxist allegiance, upon which even the Soviets were apt to cast a wary eye!
47. A man with a closed-society attitude to women will only take a sexual interest in those women who approximate to himself in sartorial appearance and cultural essence. If he habitually dresses in black PVC pants and has a supertheocratic bias, he will turn a blind eye to everyone not on his own transcendental level. Women with a middle-class appearance, dressed in garish colours and having long hair, would be irrelevant to him. He will settle for nothing less than his equal!
48. A democratic society will always have more cars than motorbikes on the road, whereas a supertheocratic society will endeavour to reverse the ratio (of cars to motorbikes) in favour of the latter.
49. My ideal mode of road transportation: being driven around in a motorcycle sidecar. The taxi or chauffeur of tomorrow? Undoubtedly the ideal mode of road transportation for a Social Transcendentalist leader, who will not be disposed to democratic modes.
50. The Leader and his commissars, rather than the Prime Minister and/or President and his ministers, in a supertheocratic society. And how will the Leader and his commissars dress? Certainly not in a bourgeois manner, with cotton suits, ties, button-up shirts, leather shoes, etc! Bad enough now, such a mode of dressing would look even worse in decades to come! No, the Leader and his commissars will most emphatically dress in a classless manner, with black zippersuits, T-shirts and/or vests, sneakers, etc, and thus set an example to the People. They cannot look like bourgeois politicians, for they will not be democrats but supertheocrats. Nor can they be driven around in limousines. Those who become Social Transcendentalists must remember that they are there to further and reflect evolutionary progress, not emulate obsolete criteria! Only those who can further and reflect evolutionary progress are entitled to become Social Transcendentalists. For such people will have nothing in common with the democratic world!
51. When I hear people singing the praises of democracy, I metaphorically reach for my revolver. Such liberals are no use to the Second Coming! In Eire, fortunately, most people have never been all that enthusiastic about democracy and the democratic process, for they are too Catholic to be greatly partial to a system of government which largely derives from Protestantism and is thus identifiable with the British. With their semi-autocratic and/or theocratic traditions the Catholic Irish respond but feebly, as a rule, to democratic equalitarianism and its concomitance of capitalist worldliness. They would respond no less feebly to Communism's anti-worldliness, or socialist materialism. But when it comes to jumping from one idealistic extreme to another, from the Virgin Mary to the Holy Spirit, ah! then I believe the Irish will come properly awake and stir themselves to make the necessary adjustments to their ideological bias. The world will then witness the most intensely fought and lively election the Irish have ever had or are ever likely to have! For such an election will not be just another election, but an election to end all elections, an election that, if successful from the Social Transcendentalist standpoint, must lead to the supersession of the Republic by the Centre, in order that an Irish Social Transcendentalist Centre may be born and the 'Kingdom of Heaven' accordingly come literally to pass.
52. I am one of those Irishmen for whom the Republic is an embarrassment. Political sovereignty can and must be superseded by religious sovereignty, if true theocratic progress is to be made!
53. Let's not speak of democratic progress; such 'progress' is for Antichristic fools, not for Messianic wise! Any move in the direction of a People's Republic, a socialist democracy, would take the true Irish further away from God, which is to say, from the possibility of Messianic Transcendentalism in due course. For once you reach rock-bottom, so to speak, in the exclusive materialism of a People's republic, there is no question of 'God building', by dint of the fact that materialism is not contiguous with idealism but exists independently as an autonomous absolute - the transmuted diabolism of an electron-particle equivalent. Consequently the only relevant move for the true Irish - who are, after all, a 'God's people' - is towards superidealism from the realistic liberal-republican status quo, which is still partial to idealism in some degree. The Centre will exist embryonically within the Irish Republic, and eventually, if divine destiny is to be fulfilled, it will democratically emerge out of and take over from the Republic in God's name. The proponents of Antichrist diabolism, who are not typical of the race, will subsequently reap their just deserts. For a People's Republic is the last thing that an inherently idealistic people would want!
54. One thing of which the Irish must beware is drawing superficial parallels between the contemporary fate of certain overseas peoples and their own historical situation under British dominion. Sympathy for the Palestinian cause, for example, is understandable but, to the extent that it overlooks Israel's right to existence, fundamentally misguided. What ultimately matters is Israel and Israel's survival, without which no alternative to Islam could ever be envisaged. In other words, it is necessary to view things in a wider, deeper historical context. The relative displacement of Palestinians throughout the Middle East is doubtless unfortunate, but the fate of the Jews under Nazi oppression was far worse, and we must also think of the rights of the Jewish people to a homeland. As the old adage puts it: 'You rob Peter to pay Paul', and, frankly, the Jewish 'Paul' was desperately in need of payment prior to the creation of modern Israel! Besides, everyone knows that the Jews once resided in what is now Israel and were unjustly driven from their land by the Romans. Now, at last, justice is being done!
55. Of course, I do not favour the indefinite survival of the Israeli State as such; for, to my mind, statehood is a phenomenon historically limited in time and, if Israel is to become fully redeemed, it should be democratically superseded by Centrism, that is to say, by an Israeli Social Transcendentalist Centre, which would eventually become a regional component of a federation of Social Transcendentalist Centres. The democratic state should not be regarded as a permanent ideal but, rather, as a means to a higher end, one presupposing a supra-national ideological integrity commensurate with true religion. How and when Israel acquires such an integrity remains to be seen. But it can only be through the agency of the Second Coming and/or True World Messiah, who alone would be empowered, at the chosen hour, to draw from Israeli leaders the necessary agreements and/or concessions for Israel's ideological transformation. So a 'Final Covenant', signed by God, with the 'House of Israel', the Knesset, leading to a complete break with Judaism and a Centrist aspiration, by contrast, towards definitive divinity, an aspiration that can only be fully realized within the wider context, it seems to me, of a Social Transcendentalist federation.
56. As to Ireland, north and south, it is understandable that various people should choose to see a parallel between the Palestinian struggle for a homeland and the historical struggle waged by certain sections of the Catholic people to free Ulster from British dominion, since, on the surface, it would appear that both 'freedom struggles' are motivated by identical circumstances, i.e. by the desire of an indigenous people to throw out and free themselves from the domination of an imperialistic people. But, in reality, no such parallel exists, since the Israelis are not imperialist usurpers but ... descendants of a people driven out of their homeland by imperialists, and the Palestinians know, deep down, that the Jews have an historical right to Israel. Whether they realize that the presence of a Jewish state is of strategic importance in the development of an alternative path to Islamic civilization ... is another thing; but it is evident that many Irish people have yet to realize this, not least of all those sympathetic to Irish nationalism, to the historical struggle of the Provisional IRA to eject the British from Ulster in the name of a united Republican Ireland, and to them organizations like the PLO and the IRA are pretty much equivalent phenomena. Two wrongs don't make a right, however, and a wrong view of Ireland, as of Israel, is of no avail to historical progress! Sinn Fein are effectively an extreme republican party, desirous of nothing less than a People's republic embracing Ireland as a whole. In other words, the 'Ourselves Alone' party are essentially communistic, if on rather right-wing lines, given their deeply entrenched nationalism. But how could such a party be of any avail to Ireland in the long term? Nationalism in an age of incipient supra-nationalism? Radical republicanism in a country with a strongly religious bias? Be not deceived! Radical republicanism is not the solution to Ireland's divided predicament, particularly in view of the fact that, deprived of British monarchism, the Protestants would be left, unlike their Catholic counterparts, with nothing to look up to! The IRA/Sinn Fein are effectively an adjunct to UK politics, endemic to the North of Ireland and irrelevant to the South. It is only from the South that the ultimate solution to the Ulster tragedy can be put into effect, but most assuredly not from the current republican South, which, as it knows only too well, would be ideologically ill-equipped to deal with the task! Only Social Transcendentalism can solve the Ulster problem, and Social Transcendentalism can and must prevail!
57. Just as the evolution of religion, or God, is divisible into approximately three stages, beginning with the Father, progressing to the Son, and culminating in the Holy Ghost, so a person's life is divisible into three evolutionary stages approximating to the aforementioned divisions, with youth corresponding to the Father, adulthood to the Son, and maturity, or old age, to the Holy Ghost, as though in confirmation of the fact that man's personal evolution leads from folly to wisdom via some atomic compromise coming in-between.... Which, if true, must have interesting political implications in an overall evolutionary spectrum stretching from monarchic autocracy to dictatorial theocracy via representative democracy - three stages of political evolution not only approximately corresponding to the Father, the Son, and the Holy Ghost but, in some sense, to those generational divisions which appear to parallel them on both a personal and - dare I say it? - a historical basis. Thus not only would there appear to be a division, based on age, between folly and wisdom or, for that matter, the Father and the Holy Ghost, but age itself would appear to be divisible into political epochs, with youth most suited for autocracy, adulthood for democracy, and old age for theocracy. By which I do not mean to imply that a youth will necessarily be royalist and, by contrast, a mature person fascist, but, rather, that in an autocratic epoch youth is the ideal age for a ruler, in a democratic epoch adulthood is the ideal age for a representative, whilst in a theocratic epoch maturity is the ideal age for a leader. In other words, politics also comes of age by degrees and attains to maturity in theocracy, making it virtually obligatory that its transcendental equivalent (of the Holy Ghost) should be reflected in the maturity of the Leader. A young leader, then, in a properly Fascist or, preferably, Centrist society would be a contradiction in terms, as would an elderly ruler in a properly Royalist society of, say, pagan antiquity, when physical strength largely determined status. Nowadays even the democratic representatives of the People are, on average, bordering on if not actually in old age, as though in confirmation of a quasi-theocratic bias commensurate with the evolution of politics towards a serenely wise old age. Doubtless one may take it as axiomatic that the future attainment of politics to its climax and, in some sense, refutation in Social Transcendentalism ... will require the guidance of elderly men - though not so elderly, of course, that they are victims of senility! A youngish maturity would be more feasible.
58. Against and antithetical to dialectical materialism, with its crudely scientific view of history, I posit dialectical idealism, the 'theosophical' view which prophesies the inevitable triumph of Centrism over Socialism in a dialectics moving from a Transcendental Socialist thesis to a Social Transcendentalist antithesis, and then to a supertheocratic synthesis, albeit one more deriving from a purified Centrism than from a combination, as it were, of the two adversaries. Which may suggest that post-dialectical, or transcendental, idealism would be a more appropriate term than dialectical idealism. For the distinction is rather more between the Devil and God on the levels of the Antichrist and the Second Coming than between, say, the Devil and the world on the basis of a socialist opposition to the capitalist West.
59. Social Transcendentalism makes no claims to being an exclusively working-class ideology. For such an ideology - Marxism, Communism, Socialism, as you prefer - will inevitably entail a glorification of work for the sake of work, and thereby presuppose a reduction of society to the lowest-common-denominator of proletarian materialism. As soon as you side exclusively with the worker, you tend towards a dead-end of working-class materialism. Thus Social Transcendentalism will never advocate itself under the banner of, say, the Irish Workers' Social Transcendentalist Party but, on the contrary, will simply be known as the Social Transcendentalist Party (STP). In such fashion it will appeal, on a democratic basis, to the Irish electorate, irrespective of their class, and with a view to elevating Eire from its current liberal realism to a Centrist idealism - something that could not be achieved from a purely working-class point of view, since no contiguity exists between materialism and idealism, and therefore no basis for a progression or leap from the one to the other. But, of course, Social Transcendentalism could not exclude the working class, for it is not a middle-class ideology. Rather, it would seek to win to its cause the majority of workers who, in effect, would correspond to the 'social' side of Social Transcendentalism, with the transmuted lower-middle class corresponding, by contrast, to its 'transcendental' side, the class more partial to idealism and capable, given the right encouragement, of breaking with realism in favour of a superidealism commensurate with the Centre. Hence a proletarian-superfolkish integrity, drawn from both working- and middle-class sources from within the Liberal Republic. For it must be remembered that while white- and blue-collar worker, clerk and factory worker, are approximately synonymous, from a revolutionary standpoint, with superfolk and proletariat, they assume a lower-middle-class/working-class distinction within the context of liberal democracy, so that to speak of the one as superfolkish and of the other as proletarian would be 'to jump the gun', as it were, or simply project a revolutionary evaluation onto the categories of worker concerned.
60. It is curious that the full title of Hitler's Nazi Party was the National Socialist German Workers' Party, or NSDAP (Nationalsozialistiche Deutsche Arbeiterpartei), with the implication of a left-wing proletarian allegiance. And yet, Hitler assiduously avoided identifying the Party with the workers, maintaining that National Socialism was more of a religious movement than simply a political organization and one, moreover, that sought the support and allegiance of the entire German People, irrespective of class. So, in reality, no question of the NSDAP being a working-class party; though Hitler intended, quite understandably, to win as many workers, i.e. blue-collar 'proletariat', to National Socialism as possible, while simultaneously outflanking the working class (and thereby reducing Marxist competition) through the agency of the middle class, particularly the lower-middle class, and thereby subordinating it to meritocratic and idealistic priorities. When Ortega y Gasset opined, in The Revolt of the Masses, that National Socialism was a lower-middle-class phenomenon, he was, I believe, quite mistaken! Neither lower-middle class nor working class, the NSDAP was, contrary to its title, a 'völkisch', or People's, movement that sought to transform both the middle and working classes along 'völkisch' lines, which, as history attests, it largely succeeded in doing! So the antithesis of a 'proletarian' party, which favours the blue-collar workers at the expense of everyone else, but is nevertheless compelled, by necessity, to compromise with and endorse a large white-collar population of, by traditional evaluation, lower-middle-class status - at least if it attains to power and is capable of becoming a viable administrative entity, a thing, however, that would scarcely apply to the hard-core working-class parties of the West, which are simply Marxist and therefore politically unviable.
61. If I generally prefer the term 'superfolk' to 'folk', it is because it transcends the traditional, rural, naturalistic connotation of the latter, suggesting, instead, a revolutionary evaluation of the People commensurate with supernatural criteria. In German, 'völk' carries a different connotation from 'folk', more pagan and populist, inextricably bound to blood and soil. Hitler to some extent transmuted 'völk', giving it a revolutionary dimension similar to the above. But the paradoxical was ever the case with Nazism, and so one must hesitate to ascribe a preponderantly revolutionary status to the word, bearing in mind Hitler's own rather pagan temperamental and ideological bias! If there was a kind of supertheocratic revolutionary dimension to National Socialism, it was no more than the tip of an iceberg the greater part of which lay submerged beneath a neo-pagan sea. And we need not doubt that this was largely attributable to the racial limitations of the German people, whose Nordic antecedents, then as now, presuppose a quasi-pagan identity stemming from the Father rather than an overtly transcendental identity aspiring towards the Holy Spirit. Hitler's 'chosen people' were inherently incapable of a more unequivocally supertheocratic identification and lifestyle, as was the Führer himself, with consequences too well-known to warrant further comment here! Yet all Nordic humanity, including the English, are possessed of a similar limitation, which is why Social Transcendentalism, the political front of Centrism, makes no immediate claims upon them but, on the contrary, seeks out its principal 'chosen people' among the Irish, in order that they may be instrumental in disseminating the ideology amongst other 'chosen peoples', like Israelis, Iranians, Spanish, etc., for subsequent wider dissemination vis-à-vis Third World peoples in general, who should be the true beneficiaries of a religion primarily intended for dark-haired, dark-skinned races, where, so this writer believes, a real transcendental aspiration (towards the Holy Spirit) can be anticipated. If the bogus approximation to the Second Coming aimed fair, then the true approximation to that Messianic destiny must aim dark. For pure spirit will, in its essential being, more approximate to the darkness of a black hole than to the brightness, in apparent doing, of a sun, and accordingly must be initially furthered among the dark peoples.
62. The solution to the inability of the fair peoples to proceed in a radically transcendental direction in the short term is, of course, Social Democracy, which, as a hard-line republican phenomenon, will bring them a step closer to theocracy while maintaining a democratic integrity. Yet if a global civilization of transcendentalist aspiration is ever to arise, then extensive transmutation of the Nordic peoples through interbreeding with higher Aryan and non-Aryan races, particularly coloured and black, should be given every encouragement so that, eventually, even the Socialist-dominated regions of the world will become racially qualified for a uniform ideological upgrading along the utmost Centrist lines and need only be converted before further encouragement to the formation of a global humanity, and hence global civilization, is given, with results suggestive of an omega unity - a sort of new and ultimate coloured race forged from heterogeneous ingredients and capable of uniform aspirations.
63. When I see black or coloured youths with white girls, or black or coloured men with white women, I am witnessing the trend of evolution, of racial progress in the making, as it were, right before my very eyes! Doubtless this trend will be intensified in the decades ahead, and I fancy that it would be given more encouragement under a socialist regime than under the current capitalist ones, particularly if sperm banks and artificial insemination become increasingly prevalent, and propagation becomes correspondingly more racially impersonal, with results guaranteed to facilitate evolutionary progress.
64. One should distinguish between a pro-working-class party and a working-class party. For whereas the latter will be proletarian, the former is petty bourgeois, i.e. appertaining to the left wing of a parliamentary tradition. Thus the distinction is, in effect, between Democratic Socialists and Socialists, the Labour Party on the one hand and, for example, the Socialist Party of Great Britain on the other. To regard a petty-bourgeois party as working class is a contradiction in terms. For a true working-class or, rather, proletarian party will be above democratic compromise and therefore beyond parliamentarianism. In similar fashion, the most Abstract Expressionist or even Tachist canvas would not be indicative of proletarian art but, rather, reflective of a left-wing petty-bourgeois integrity. Only sculptural light art can be ascribed a genuinely proletarian status.
65. No less than on the Left ... a distinction should be drawn on the Right between an anti-working-class and/or pro-folkish party such as the Conservatives and a superfolkish party like the National Front or, more recently, the British National Party. Of course, it would be fanciful to suppose that the Conservatives were Democratic Fascists; for no real petty-bourgeois/superfolkish continuity exists on the Right (like a petty-bourgeois/proletarian continuity on the Left), since the Conservative Party is, in reality, a grand-bourgeois party and therefore one more anti-working class than pro-folkish, even if, in recent years, it has assumed the guise of a petty-bourgeois pro-folkish party, with a painterly equivalent, as it were, in Abstract Impressionism or some such idealistic petty-bourgeois aesthetic integrity. Clearly while the tip, or leadership, of this party may be pro-folkish, and thus to a certain extent Democratic Fascist, there undoubtedly remains a large percentage of it that is more conservatively-minded, aligned with grand-bourgeois tradition and representing what, in metaphorical terms, must be the submerged bulk of a parliamentary iceberg with anti-working-class prejudices. However that may be, a folkish or, rather, superfolkish party would stand to the pro-folkish tip of the Tories as laser light art to Abstract Impressionism or even Op Art, and in no way could such a party be regarded as anti-working class, least of all on the proletarian-folkish level of Social Transcendentalism, where a holographic equivalent, combining representation and idealism, would be in order. Yet, no less than the German Nazi Party, it would not appeal directly to the workers but to the broad masses of working class and lower-middle class alike. Were it anti-working class, it would not seek to win the support of a majority of workers; though I shall concede that there is a strong sense in which it would be against working-class parties, with their proletarian exclusivity and Marxist ideology. A superfolkish party reaches out to the broad masses irrespective of their class; for it is determined to circumvent and overhaul working-class materialism through the agency of the realistic and/or idealistic lower-middle class, from whom a superidealistic mandate can be inferred. Moreover, it is more concerned with the ethnic uniformity of the People than with their class uniformity, since race and ideology are intimately connected and a supertheocratic idealism requires the appropriate ethnic material, without which no ideological transformation could be achieved. The People in question, purged of alien elements and united as never before, will then deal with their common or traditional enemies in the interests of freedom to pursue supertheocratic goals and effect an overall amelioration of their situation. Then they will link-up with and assist other such peoples, who have a common interest in developing supertheocracy. What happened in Germany may well be repeated in Eire, though on a higher, truer, and more far-reaching scale - the difference between National Socialism and Social Transcendentalism, as, eventually, between the Greater German Reich and a federation of Social Transcendentalist Centres - that projected supra-national ideological integrity.
66. Do not confound truth with Supertruth; truth is bourgeois and relative, Supertruth ... folkish and absolute. Truth is Christian, Supertruth ... Centrist. Truth teaches that there is more to life than the world and accordingly posits a posthumous Heaven; Supertruth rejects life-after-death in favour of Eternal Life conceived as the goal of evolution, and teaches the way to it, not simply in human terms but, more importantly, with regard to the subsequent creation and furtherance of post-human life forms ... in the guise of Supermen and Superbeings and/or Supra-beings respectively - those brain and new-brain collectivizations artificially supported and sustained for purposes of a more intensive, not to say extensive, cultivation of pure spirit, either indirectly, through LSD tripping, or directly, through hypermeditation, depending on the life form in question. Whereas truth pertains to Christ, Supertruth appertains to the Second Coming, from whose teachings a new civilization is destined to arise, a civilization inexorably leading to the post-Human Millennium, from which evolutionary platform Heaven will be but a spiritual launch away.
67. Increasingly the 'super' is coming to replace the 'ordinary' or 'standard' phenomenon: the supermarket replacing the market, the superstore replacing the store, the superpower replacing the power, the supergroup replacing the group, the superdrug replacing the drug, supersex replacing sex, and, of course, Superman replacing man. This is a trend that can only be intensified and expanded in the future, particularly under supertheocratic guidance.
68. Distinguish carefully between sex, anti-sex, and supersex. Sex is Liberal and heterosexual, anti-sex Marxist and homosexual, supersex Fascist and pornographic. Sex is an attraction between penis and vagina. Anti-sex denies the vagina, and hence woman, in favour of the non-sexual, because unreproductive, rectum. Supersex elevates the attraction of penis for vagina from the body to the head in an erotic and/or pornographic voyeuristic fixation. Beyond supersex, however, there is what may be termed Social Transcendentalist sex, involving an evolutionary 'fall' (forwards) from pornography to the use of plastic inflatables, or 'sex dolls', in the case of men (supermen) and vibrators in the case of women (quasi-supermen). Yet beyond this is the supra-sex, germane to a supertheocratic age and society, of computerized late-teenage erotica ... where the attention will once again be focused upon the vagina, only this time of an innocence and purity, relative to mature adults, suggestive of a more abstract, attenuated, and sublimated heterosexuality. Sex purged, as it were, of guilt and naturalism.
69. An approximate visual-art equivalent to the above distinctions would be: Fascist laser art, Social Transcendentalist holography, and Centrist abstract holography/computer graphics; that is to say, a progression from superidealism to supra-idealism via super-realism.
70. The distinction in concrete sexual relations between an absolute relativity and a relativistic absolutism is simply the difference between a homosexual couple and a heterosexual couple each of whom look and dress alike. So whereas both the former are males, the latter appear male, although one of them is in fact a female dressed in masculine-like attire, i.e. slacks, PVC pants, jeans, or whatever, with her hair relatively short.
71. The kind of lacuna or contradiction often found between a person's politics and his sexuality may also be discovered with regard to his politics and mode of dressing. How often one encounters, in the media or elsewhere, people who, while considering themselves working class or proletarian, dress in a bourgeois manner! The truth, more often than not, is that they are bourgeoisie who are sympathetic towards the working class. There is nothing about office work that makes a collar-and-tie more suitable than a T-shirt. One can write, read, type, and phone just as easily in a T-shirt as in a collar-and-tie. What counts is the type of office work with which one is involved. In other words, whether it is overtly middle class, like insurance, or connected with the People in some way, like the pop-music industry.
72. Changing the system from within is a Fascist prerogative, changing it from without ... a Communist prerogative. The difference, one could argue, between an internal and an external, an essential and an apparent, an idealistic and a materialistic, approach to revolution. The profoundest changes can only come via those who work within the system; though this is not to say that superficial external changes are of small account or should be ignored! On the contrary, a radical revolution will require the dismantling of various traditional institutions as well as the transmutation of certain contemporary ones. There will be a compromise between the 'within' and the 'without', albeit one favouring the former. But, of course, when I speak of working within the system I am not alluding to the traditional system, like, for example, a parliamentary democracy, but to the use of traditional means to further revolutionary ends, to the development of a revolutionary ideology within the democratic system ... as in the case of Hitler's National Socialist Party, which exploited the democratic process from its own revolutionary point-of-view and consequently set about changing the system from within. Those who work within liberal democratic parties, however, are obliged to remain loyal to the traditional system. They can modify it but not replace it! For they are the traditional system!
73. If angels are absolutist, then Socialism must correspond to a 'fallen angel', an angel fallen from the world, where only democratic criteria obtain, to the absolute depths of a proletarian materialism. Bad, though doubtless expedient in the dialectics of historical progress! For unless the world is eventually overcome by the Devil, there will be no prospect of God being established on a universal basis in due course. So the end of the world is nigh; but this should not be mistaken for the planet. Fortunately, the globe will survive whatever history has in store for it, but the world won't!
74. Sense in which cans of cola seem to be extreme left-wing equivalents and, by contrast, bottles of cream soda extreme right-wing equivalents, to the extent that the former suggest a non-alcoholic extension beyond beer, while the latter suggest an equally non-alcoholic extension beyond wine. For it seems to me that there is something left wing or liberal about beer, whereas wine would seem to reflect a right-wing or conservative tradition, one more Catholic than Protestant. In which case one could speak of a progression, on the Left, from bottled beer to canned beer and/or lager, as from a bourgeois Liberal to a petty-bourgeois Labour equivalent, prior to a 'fall' (forwards) into post-alcoholic, albeit beer-like, cola, which suggests a Marxist equivalence by dint of the inherent materialism of the can. Similarly, one could speak of a progression, on the Right, from bottled wine and/or champagne to bottled cream soda, which has a wine-like appearance while being strictly non-alcoholic, and which is usually available in a plastic as opposed to a glass bottle - an important distinction in the evolution of idealistic, or transparent, modes of fluid containment! Contrast the transparency of a (tall) bottle of cream soda with the opacity of a (squat) can of cola, and you are left in no doubt as to the relative ideological connotations of these two People's drinks, the former idealistic and, hence, fascistic; the latter materialistic and, hence, communistic: a distinction, inevitably, between God and Devil on the levels of the Second Coming and the Antichrist respectively, levels which transcend the worldly connotations of beer and wine, those inherently bourgeois drinks, with particular regard to the former. If a Marxist-Leninist equivalent is to be inferred, it should apply to bottled cola, wherein a 'theocratic' element, viz. the transparent bottle, is used to contain the democratic beer-like fluid, and a compromise between Lenin and Marx would seem to be the consequence, all the more credibly so when the bottle is plastic and, hence, transcendental. Personally, I would rather drink cola from a bottle than a can which, when used independently of a glass, reflects an absolutist status commensurate, it seems to me, with Marxist materialism. Drinking lager straight from the can, on the other hand, would suggest an extreme Democratic Socialist equivalent, commensurate with radical petty-bourgeois criteria.
75. If the Devil uses fools God calls the wise, and he calls them not to Socialism (not even in its theocratic manifestation), but to Social Transcendentalism, the Centrist ideology of the Second Coming and/or True Messiah, which upholds the transcendent sovereignty of the Divine Leader in order that the People, as superfolk, may be released from political sovereignty to cultivate the ultimate sovereignty of the spirit in their collective quest for transcendence, without which there can be no civilization. For civilization is inextricably linked with - indeed, is indistinguishable from - an institutionalized religious quest, and where such a quest is manifestly lacking, there is either decadence, as in the bourgeois West, or barbarism, as in the proletarian East.
76. In the next civilization people will not bath but shower, since showering will largely do the job of washing the body for them and oblige them to remain in a vertical position - the very position consonant with a closed-society supertheocratic absolutism, in complete contrast to the horizontal position usually associated with bathing, one which is too pagan to be credible in a transcendental age. Consequently there will no longer be an option between bathing and showering, as in the petty-bourgeois civilization of the Americanized West, for bathing will be taboo. As will drying oneself with a towel and thereby involving oneself in a degree of manual effort. All drying will be done with the use of blow-dryers, probably several in conjunction being directed on different parts of the body at the touch of a switch, these several dryers located in the walls, ceiling, and even floor of a special 'drying cubicle' situated beside the 'shower cubicle' - a Social Transcendentalist relativistic absolutism between the wet and the dry, enabling a person to step through from the one to the other and achieve a quick drying, as currents of warm air converge upon his wet body from various directions, a truly supernatural and transcendental procedure ... far superior to towelling. Doubtless the term 'bathroom' will become obsolete in an age of showers.
77. Increasingly one finds continental quilts taking over from blankets on beds, and this trend will inevitably be accelerated in the future, as puffy synthetic quilts replace woollen blankets, so that the average bed is covered in but one continental quilt, with the probability of only one nylon sheet underneath ... to reflect a kind of Social Transcendentalist approximation in a relativistic absolutism of transmuted sheet, i.e. from cotton to nylon, and revolutionary quilt - one-to-one rather than two-to-two or even two-to-three, with cotton sheets beneath woollen blankets and a naturalistic compromise the atomic norm. Certainly anyone who considers himself a supernaturalist should be sleeping under a puffy synthetic quilt, and preferably on an air bed or a water bed than on a mattress. After all, mattresses appertain to a bourgeois tradition, a naturalistic genre, whereas air and water beds suggest a communistic/fascistic split beyond relative criteria, the former down and the latter up, albeit transcending the atomic compromise between bed and mattress, as the mattress is transmuted into a puffed-up thing that transcends a bed, taking 'bed' in the sense of a raised board, or platform, used as a support for the mattress which, by contrast, rather signifies a democratic addition to an autocratic tradition, subordinating the latter to a merely supportive role (analogous to the part played by picture frames in the realm of canvas painting - that uniquely bourgeois atomic art-form). For it should not be forgotten that beds, in the sense of a couch-like support for the body, preceded mattresses, just as sculptures preceded paintings, being, in their own materialistic fashion, no less absolutist than the contemporary air and water beds which constitute their antithesis, and which may be regarded as the ideological successors to relativistic beds, whose compromise between bed and mattress signifies a democratic as opposed to a theocratic integrity, commensurate with bourgeois realism. So no less than light art lies beyond painting, air beds and water beds lie beyond mattresses, being of an absolute rather than a relative tendency, albeit divisible, as already suggested, into communistic and fascistic extremes corresponding to a new materialistic/idealistic dichotomy. Yet, of course, bourgeois beds may also signify such a division in a petty-bourgeois epoch, as when the bed-and-mattress relativity is taken above the Liberal level to a kind of radical Conservative level in a bed-like absolutism through the use of convertibles, or settees, with or without (though preferably with) a continental quilt. Conversely, one could equate the use of only a mattress with a Democratic Socialist absolutism, since once the 'transcendentalism' of a bed has been removed the resulting contact of mattress with floor must indicate a mundane, indeed materialistic, status commensurate with left-wing criteria, which contrasts with the idealistic status of the couch-like settee, raised on its legs above the ground. So in a sense bed and mattress would appear to have drifted apart in the petty-bourgeois equivalents of a radical Tory/Labour antagonism, as though in deference to absolutist criteria within a relativistic, or traditional, context (analogous to the split in modern art between, say, Abstract Impressionism and Abstract Expressionism - those idealistic and materialistic extremes of a painterly tradition).
78. Beyond these absolutes, however, lies what might be called People's beds - just as holographic and sculptural light art lie beyond the painterly extremes of petty-bourgeois abstraction. But why do I ascribe a fascistic status to water beds and, by contrast, a communistic status to air beds? Well, the straight answer is that I realize that air beds are generally opaque and hence materialistic, whereas water beds, being transparent, suggest an idealistic bias analogous to a plastic bottle of cream soda. Furthermore, as I tend to distinguish, on the Extreme Left, between Marxist and Transcendental Socialist levels of ideological integrity, it struck me that a parallel division could be construed as existing between opaque air beds, such as are often found in people's gardens or at the seaside in summer, and transparent air beds which, by contrast, would suggest the substitution of an idealistic dimension for a materialistic one, as though in confirmation of a theocratic, or Leninist, bias that could be said to parallel the distinction between, say, canned cola on the one hand and bottled cola on the other. Thus if the medium in which this non-alcoholic fizzy drink is contained confers either a materialistic or an idealistic status on the drink, depending whether an opaque can or a transparent bottle is being used, then the medium in which the air of an air bed is contained should do likewise, depending whether opacity or transparency be the quality of the medium in question. Certainly a low, flat, opaque air bed would seem to be the next logical class-step beyond a single mattress (used independently of bed) in a progression, as it were, from Democratic Socialist to Socialist criteria, with a petty-bourgeois/proletarian distinction between the two. Then if air is still the content of the next logical class step, the medium encasing it has changed, since a superficial theocratic equivalent is discernible in the transparency of the plastic material employed, which suggests a folkish-proletarian integrity commensurate, so I believe, with Transcendental Socialism. From the opposite standpoint, namely that of a water bed, one may suppose the use of water significant of an idealistic bias on account of the fact that it suggests an essential presence, as though the interior of the bed were more than just a void but, to the extent that it has been filled with water, becomes symbolic of spirit, of transmuted proletarianism, which is encased in a transparent plastic medium suggestive of an idealistic bias, so that the whole represents a proletarian-folkish integrity commensurate with Social Transcendentalism - the ideology of Centrism. Doubtless the water bed stands taller, as a rule, than the transparent air bed, though it isn't altogether unlikely that the average transparent air bed will stand taller than the average opaque air bed, as though in confirmation of a superior ideological status - one with a theocratic dimension.
79. If we now recall the supernotes concerning the various ideological connotations suggested by the different drinks we mentioned earlier, viz. Catholic wine, Protestant and, in particular, Liberal beer, Conservative champagne, Democratic Socialist lager, Marxist canned cola, Communist bottled cola, and Fascist cream soda, we should be able to list the ideological connotations, or equivalents, suggested by the different kinds of beds alongside them, so that a parallel is drawn between the two lists. Thus: Liberal bottled beer/couch-like beds; Conservative bottled champagne/relative beds; Labour canned lager/mattresses only; Marxist canned cola/opaque air beds; Communist bottled cola/transparent air beds; Fascist bottled cream soda/water beds. A further distinction could probably be drawn, with regard to beer and relative beds, between a Liberal and a Liberal Democratic equivalent ... to the extent that one associates canned beer and continental quilts with the latter.... This could well imply that anyone who uses both blankets and quilt on his relative bed is closer to a Liberal/Liberal-Democratic equivalent than to either of them separately, having the best of both worlds, so to speak. Finally, if a distinction is to be drawn between Protestant and Liberal beer, not to mention between one kind of relative bed and another, why not tankard and bottle in the one case, and double mattress and single mattress in the other? Admittedly, a debatable contention; though not one that could be dismissed too easily!
80. Certainly, restaurants and cafés would appear to offer themselves to approximate ideological classification, with, broadly, restaurants suggesting Conservative and Liberal equivalents, while cafés suggest, by contrast, Democratic Socialist and Marxist connotations. Obviously there are borderline or exceptional cases, but I would suppose an eating establishment that - relative to potatoes - only provided boiled potatoes to be traditionally Conservative (Tory), one that provided roast and boiled to be Liberal, one that provided both roast and fried to be Liberal Democratic, one that only provided fried to be Democratic Socialist, and one that only provided mash to be radical Conservative. In which case, we would be left with the task of accounting for the Marxist equivalence in terms of a small fried-only establishment with bar-like seating and counter arrangements. Hence Tory restaurant; Liberal restaurant; Liberal Democratic restaurant/café; Democratic Socialist café; radical Conservative inn; and Marxist bar. Which leaves us with that comparatively new phenomenon, the take-away service, a phenomenon suggesting either a Communist or a Fascist connotation, depending on whether the take-away is optional or obligatory, which is to say whether existing in conjunction with an eat-in service or as a totally independent service existing in its own more absolutist right. If I were to distinguish between the democratic and the theocratic in eating habits, it would be difficult for me not to conclude the eat-in to be democratic and the take-away, by contrast, theocratic or, at any rate, pertinent to a transcendental dimension. Of course, one could argue that an inherent bias towards the eat-in in an optional eating establishment would confer a Transcendental Socialist status, whereas the converse, with the emphasis clearly on the take-away, would suggest a Social Transcendentalist integrity, each of these being compromises between the 'in' and the 'out', but with diametrically opposite emphases ... as befitting the respective ideological biases of Communism and Centrism.
81. As anyone familiar with my work will realize, Transcendental Socialism and Social Transcendentalism reflect a Devil/God dichotomy beyond the world on approximate levels of the Antichrist and the Second Coming respectively. No more than the theocratic element of the former ideology is genuine, can it be said of the latter ideology that its democratic element is genuine, since both are subordinated to and modified by the principal elements in each case, thereby precluding a conversion from the one to the other, or vice versa. A People's democracy is only 'theocratic' to the extent that it reflects proletarian sovereignty in a republican state. For, in contrast to the democratic, the theocratic is inherently absolutist and thus beyond any relativistic compromise. Not genuinely democratic, the People's democracies are theocratically democratic and therefore ideologically more radical than the genuine democracies of the atomic West ... to the degree that theocracy succeeds democracy in the evolution of ideology from autocratic beginnings to theocratic endings or, to speak theologically, from the Father to the Holy Ghost via the Son, with the inevitable consequence that absolute criteria succeed relative criteria, as in the case of the Antichrist democracies of the People's republics. But if absolute democracy succeeds relative democracy, so absolute theocracy must succeed relative theocracy, though obviously not in the same countries. For Social Transcendentalism is only democratic, or socialistic, to the extent that it would be voted-in by a majority of the electorate of the essentially theocratic nations, who would sanction the end of democracy, fundamentally foreign or tangential to them, and the establishment, in due course, of a theocratic administration, in which political sovereignty was vested in the Leader, who, through his acknowledged Messianic status, would confer religious sovereignty upon the People in order that they could be delivered from worship and aspire, one way or another, towards the Omega Beyond - the free-electron wavicle goal of evolution in pure spirit. Certainly, there could be no question of the People owning the means of production either directly - the utopian dream of socialist purists - or indirectly, which is to say, through the State, since, for one thing, the State would effectively cease to exist following a Social Transcendentalist revolution, and, for another, the People would no longer be politically sovereign and thus entitled to such republican ownership. Rather, they would have been freed from political sovereignty for religious sovereignty by the Centre, which would assume the ownership or, more correctly, trusteeship of the means of production for the People, determining what shall or shall not be produced and allocating funds according to its uniquely meritocratic scale of priorities, with the main emphasis being placed on religious as opposed to social spending, so that bureaucracy is subordinated to meritocracy and a properly Centrist economic system duly emerges, in contrast to a socialist system, in which bureaucracy preponderates to the exclusion, as a rule, of cultural and religious advancement. Certainly, if the Irish do not subscribe to an arrangement whereby the power to allocate spending priorities is firmly in meritocratic hands, then they would be less than true to themselves - indeed, virtually indistinguishable from the liberal British! But in Ireland, remember, 'God and the Church come first' (Joyce), so if there is to be any genuine evolutionary progress, that same arrangement, or principle, must apply on higher terms ... with regard to the Holy Ghost and the Centre, the political/administrative framework of which would determine economic and public-spending priorities at any given time. For Social Transcendentalism is a political religion (not to be confused with religious politics, or Transcendental Socialism), and although religion might appear to be dirtying its hands, so to speak, by taking economic responsibility upon itself, it is better that such responsibility be borne by the Centre than that the old atomically relative dichotomy between church and state should continue, to the detriment of absolute, and hence real theocratic, progress. The Centre would have opportunities enough to cleanse its hands in the course of time, but at least the economic and administrative responsibilities would be in the right hands, not in the traitorous hands of those who, in their blind hatred or ignorance of higher things, would deny religion altogether and sell Ireland out to Communism! A liberal republic may leave something to be desired, but a People's Republic would be far worse, signifying the end of all religious commitment (and progress) in the dead-end of proletarian materialism. Rest assured, however, that if the Irish ever vote, whether directly or indirectly, for an end to the Liberal Republic, it will not be for a Socialist State but for a Social Transcendentalist Centre. Up and not down, civilization rather than barbarism, idealism instead of materialism, progress as opposed to regress. And they would vote in the knowledge that by transferring political sovereignty to the divinely-ordained Leader, they would receive from him the much more important and, from an Irish standpoint, pertinent sovereignty of the spirit - the right to self-realization in the transcendent centres which, in developing the omega civilization, Social Transcendentalism would build as the logical successors to churches. For sovereignty must evolve from the body to the spirit, from particle independence to wavicle cohesion, from politics to religion, else there can be no true progress, which is to say, moral and spiritual progress within the individual.
82. Clearly, a people who put religious principles first will be disposed to the assumption of the higher sovereignty. He who corresponds to a Second Coming does not intend to remain religiously sovereign in himself; for that could lead to his being worshipped as God. On the contrary, he desires to transfer such sovereignty, based on his Supertruth, to the People, where, transmuted from the external to the internal, from the other to the self, it becomes the motivation for self-realization, and they approximate to collective divinity in successive stages on route, as it were, to transcendence. The Second Coming is a prophet of the Holy Ghost who recognizes God in pure spirit, who sees in the People a means to the end ... of divine realization, beyond and above all anthropomorphic worship (of man as God). But he cannot transfer his religious sovereignty to them unless they grant him, following the assimilation and acceptance of his teachings, the power to do so; unless they democratically sanction his 'reign'. For once he has acquired political sovereignty from the People, he will take the necessary steps to ensure that they are given every encouragement to develop religious sovereignty, steps which only political power can guarantee. For the Saviour would have his priorities in order, and he would know that the People's loyalty could only be guaranteed in the event of his giving them a good deal. Yet how can the People be given more, better, bigger ... without ruining the economy? He knows the answer to this, too: for his closed society would not have the same priorities as an open society, but would be determined to 'Rob Peter in order to pay Paul', thereby reflecting the ideological requirements of Social Transcendentalism. One has more money to spend in one context by withdrawing it from another, and, believe me, there are many contexts in the Liberal Republic (as in all open societies) that, judged from a supertheocratic standpoint, are quite superfluous and anachronistic - merely bourgeois or aristocratic luxuries that a closed society could neither afford nor want. What people tend to forget ... is that a revolution, when thorough and radical, will permit the re-ordering of society to such an extent that a whole host of obsolete contexts which thrive on public spending can either be cut back or (depending on the context) eradicated altogether, in order to permit maximum public spending in the relatively few contexts deemed necessary to the successful prosecution of the ideology's short-term goals. Rest assured that the enlightened Leader would know what to withdraw from the old society in order that the new one he creates is true to the ideological requirements and ambitions of the ultimate theocracy! Only the wise will prevail, for the Second Coming cannot abide fools.
83. One of the things that must be done away with is prisons, which are to bourgeois times what dungeons were to aristocratic times - places of punishment and retribution where offenders against the system may be detained or, more usually, incarcerated for anything from a short to an indefinite period of time, depending on the nature or gravity of their offence. Prisons would have to be superseded, in the closed-society free-electron absolutism of the Centre, by corrective centres - much nicer-looking buildings designed on a comparatively transcendental basis, where offenders would be detained for varying periods of time, depending on the nature of their offence, though never for very long. And not as a punishment either, but in order to be corrected and reprogrammed for a speedy return to everyday society. Perhaps for no more than five years on average?
84. Why, then, do I turn my back on the concept of bourgeois justice and instead advocate an attitude based on clemency and kindness, on educative correction in comparatively pleasant surroundings? Obviously because I am speaking on behalf of closed-society criteria commensurate with theocratic freedom, rather than as the advocate of an attitude which, while not identical with 'an eye for an eye and a tooth for a tooth' (that autocratic absolutism of literally an equal retribution), nevertheless stems from it to the extent that a 'wavicle retribution' is matched against a 'particle crime', and an 'atomic balance' is duly meted-out to the offender in the name of impartial justice. Thus a life sentence is matched against the taking of a life, a psychic eye for a physical eye, a period of indefinite detention for murder. No such 'atomic' justice could be upheld in the supertheocratic closed societies of the future, where only electron criteria would apply. Most if not all proton crimes would probably cease to exist, but even relatively serious offences would be regarded in an electron light ... as errors, accidents, or the product of misguidedness, and steps would have to be taken to ensure that corrective facilities were made available to the offender in order to leave him in no doubt as to the error of his ways. Yet this would not be justice, or retribution on higher terms for a low act. Thus the taking of a life would not entail a lifetime's detention but, rather, a relatively short period of correction, education, counselling, and, if required or considered desirable, manual work and/or training for a specific skill. Kindness, then, would replace open-society justice, and in most cases such kindness would be responded to with affection and a willingness to avoid any repetition of the original offence. For if you treat people kindly, they are more likely to respond in kind than to rebel against it. Kindness begets kindness no less than cruelty begets cruelty. A supertheocratic society could not be partial to the encouragement of a vicious circle of crime and punishment! Admittedly, there would be exceptions - people who responded to kindness by indulging in a different or identical form of cruelty after release from a corrective centre. There are always exceptions to the rule, and therefore the Social Transcendentalist Centre would have to protect society from what could only be viewed as an insane response to kindness by having the offender, once caught, dispatched to a special asylum where, if further efforts at his reform were to no appreciable avail, steps would duly be taken to liquidate him on the grounds that he was incurably insane and thus of a status, analogous to cretins and the mentally retarded, incompatible with closed-society criteria - in short, a sort of crime against the Holy Ghost which, in a supertheocratic context, could not be countenanced. Euthanasia would be the accepted mode of liquidation.... Not that euthanasia should be mistaken for or identified with the death penalty. On the contrary, it would be a legitimately painless means of removing mentally undesirable elements from the more uniformly intelligent society of the future, not a retributive penalty meted-out to criminals and having its basis in 'an eye for an eye and a tooth for a tooth', so that a death-for-murder absolutism was the proton consequence. Such autocratic materialism would not square with theocratic idealism, even if it still clings, albeit tangentially, to societies in which democratic realism is the ideological norm, as when, very occasionally, somebody is hanged, guillotined, electrocuted, poisoned, gassed, or shot for murder or some other serious offence. Thus the death penalty would be irrelevant in a supertheocratic society, where the protection of life would be of paramount importance ... to square, as it were, with free-electron criteria. Doubtless it is one of the strangest and most ironic paradoxes of an inherently paradoxical country that, despite its official monarchic status, Great Britain abolished the death penalty several years ago, thereby bringing itself into line with a more enlightened republicanism. Certainly, the United States cannot claim to have led the way in this respect, though, as a rule, it has electrocuted rather than hanged those condemned to death, which is at least a more up-to-date and progressive method, if no less barbarous for all that!
85. If prisons would cease to be viable in a Centrist society, then so, too, would courts of law, those inherently democratic institutions for the dispensation of atomic justice. Certainly there could be no question of People's courts superseding Liberal (bourgeois) courts in countries destined for Social Transcendentalism, since such 'materialistic' institutions are solely applicable to People's republics, where the proletariat are both politically and economically sovereign, and therefore it is only logical, despite the additional burden placed upon them, that they should be judicially sovereign as well. Hence People's judges to pass Socialist sentence on criminal offences and send the offender to People's prisons, or hard-labour camps. Such is the judicial norm in Socialist states, where a more exclusive form of democracy, and hence justice, reigns supreme, complete with People's juries. Of course, juries have long existed in liberal republics, not to mention in constitutional monarchies, as they are bound to do wherever people are politically sovereign, conceiving of 'people' here in the wider and more comprehensively liberal sense that makes no distinction between bourgeoisie and proletariat. A capitalist and a socialist may be obliged to rub shoulders in a Liberal (bourgeois) jury, but only Socialists would be found in a Communist (proletarian) jury - at any rate, in theory if not always in practice. Neither kind of jury could apply, however, to a Social Transcendentalist Centre, where the Centre would be politically, economically, and judicially sovereign, with special Centrist jurists presiding over the interpretation and execution of the law in no-less special law centres, the supertheocratic successors to or, rather, replacers of all democratic courts of law. For the People would be religiously sovereign, after all, and thus above and beyond any judicial sovereignty of the democracies. The law centre would dispense its own corrective suggestions behind closed doors, and these suggestions would lead, as already intimated, to correction centres rather than to prison (though only, of course, in cases where detention was thought advisable). Yet these Centrist jurists would not be judges, any more than the law centres would be courts, but a kind of extension of and refinement upon lawyers, transmuted lawyers whom people could continue to consult on a variety of legal matters, obtaining advice as well as, where necessary, corrective suggestions. There would be no relative division between lawyers and/or barristers and judges and/or magistrates in a Social Transcendentalist Centre, no atomic dichotomy between judge and advocate. On the contrary, judges, with their retributive justice of a life sentence for murder, would cease to exist, there being no place for such proton-biased 'absolutists' in a free-electron society, nor for the long white wigs certain judges wear as a sort of confirmation of an autocratic status. Rather, lawyers - men versed in the law but particularly in Centrist law - will be brought in from the 'particle fringe', from the outside world, to take their place in law centres, much as doctors are increasingly abandoning their individual practices to form collectives in the various health centres which have mushroomed in recent years. Duly transmuted, these lawyers would assume a 'Social' rather than a Socialist status, no longer individuals of the secular periphery but collectivized by the various law centres, redeemed in and by the Centre, become, in effect, superlawyers or superjurists ... to help people as before, but not to plead for anyone since, without 'atomic' justice, there will be neither need of nor place for the traditional advocatory arts, there being no judges in opposition, and thus no proton-wavicle retribution meted-out to proton-particle crimes.... Of course, judges do not always function on a redeemed autocratic basis; they are perfectly capable, under juridical pressures, of a certain degree of clemency and therefore of a more lenient approach to justice. Yet, as a rule, they function on the basis of a balanced sublimated retribution, with the sentence matched, as far as possible, against the perceived gravity of the crime, and a prison eye for a physical eye the judicial norm, a norm which inevitably leaves something to be desired even by democratic standards, insofar as we are then referring to electron-particle criteria ... where money, i.e. bail and/or fines, becomes the alternative to incarceration - in my estimation, a democratic alternative that reflects liberal materialism. But such an alternative would largely if not wholly cease to apply in a Social Transcendentalist Centre where, under electron-wavicle guidance, only corrective detention would be relevant, people not being obliged to pay anything, not even fines accruing to damaged property and in compensation for loss, the Centre taking such compensatory responsibility upon itself in order to divest the offence of criminal implications and avoid any retributive justice of the 'democratic', or materialistic, variety, which, in contrast to the 'autocratic' variety, imposes a financial eye for a criminal eye, money (as fines, bail, etc.) being to the State what incarceration is to the Church. Thus not only would proton-wavicle justice cease to apply in the Centre; electron-particle justice would also cease, having been transmuted to a 'Social' status commensurate with Centrist undertakings to meet damages claims, compensation for loss of property, health, limbs, etc., according to the nature of the offence - the Centre thereby taking upon itself the 'sins of the world' so that people could go free of judicial retribution and consequently be all-the-more qualified and disposed to cultivate religious sovereignty, with a minimum 'crime rate' the logical corollary, since offences against society would automatically become offences against the Centre, and no self-respecting person would wish to put himself in the poor light of appearing to be an enemy of the Second Coming and/or Holy Ghost and thus, by implication, an enemy of his supertheocratic people, particularly when maximum efforts were being made to better his spiritual lot. Offences in such circumstances would be the exception to the rule, to be dealt with on a Centrist basis - never in terms of open-society justice.
86. Interesting how everything, or almost everything, becomes a centre on the omega level of supernatural closed-society criteria: health centres, sports centres, shopping centres, youth centres, meditation centres, education centres, information centres, social-service(s) centres, housing centres, job centres, law centres, correction centres, nursery centres, play centres, and (last but by no means least) the Centre - that politico-religious organization intended to supersede the State, which would constitute an evolutionary antithesis to the Kingdom, or 'Ringdom' ... as one might alternatively call the alpha organism in the subnatural-world-order of autocratic antiquity. For it seems that what ends in the Centre began in the Ring, a journey from one extreme to another via the atomic naturalism of squares and oblongs. Rings are apparent, centres essential. Rings stem from the Father, centres aspire towards the Holy Ghost. Rings are superficial and extrovert, centres ... profound and introvert. Rings imply a centrifugal connotation, centres a centripetal one. A truly advanced civilization, which was entirely Centrist, could not tolerate the existence of rings; for there is no contiguity between the two absolutes, and whatever pertains to the alpha must of necessity be alien to the omega, where centro-complexification remains ever the guiding norm, in confirmation, as it were, of a more evolved integrity. Thus no bullrings, boxing rings, circus rings, wedding rings, engagement rings, fancy rings, earrings, rings of flowers, of fire, etc., in the Centre. And no re-naming of such alpha-stemming phenomena by other names, either!
87. Just as Socialist states are identifiable as People's democracies, so the future Social Transcendentalist Centres should be identified as People's theocracies, in consequence of the fact that people will be religiously sovereign and thus of a sovereignty above and beyond the political, economic, and judicial norms of the People's democracies. Ideally, one should not speak of the Centre in terms of a Leader's theocracy; for the Leader or, rather, Saviour would be politically sovereign and thus in a Christ-like position of bearing 'sins of the world' on his shoulders, in order that the People might go free of them in the name of their religious sovereignty ... through the highest possible ideological framework given to man. Hence the progress of sovereignty from the political to the religious, the material to the spiritual, proceeds in the collective, insofar as the collective is the electron ideal that pertains to the omega poles of evolution in a goal of indivisible unity and, by implication, maximum co-operation.
88. Whatever is separate and individual pertains to the alpha beginnings of evolution, stretching from an intensive aristocratic individualism to a more attenuated, albeit still perceptible, bourgeois individualism, where competition between a variety of exploitative manufacturers is the social norm. Competition stems from the alpha, co-operation aspires towards the omega, the former is diabolic, the latter divine - a distinction, fundamentally, between protons and electrons. If human evolution began in individualism, it must end in collectivism, as a straight antithesis between evil and good, star-like apartness and transcendental cohesion, particles and wavicles. People may have come together in tribal collectives in the alpha-stemming past, but such collectives were merely apparent, since they served the dual purpose of protecting the individual from external aggression and, conversely, of enabling him, spear or sword in hand, to attack individuals from alien tribes in the mass, with a better chance of survival and success the pragmatic concomitance. In other words, the tribe was an expedience in the prosecution of individualistic evil, not a co-operative ideal, and it was held together by the force of chieftains, or especially strong men who revelled in dominating weaker individuals and whose competitive instincts were best served through the mass. Such 'collectives' were but means to a competitive end, and thus no more than conglomerations of individuals especially susceptible to proton violence, both within and without the tribe. The true collectives of an electron-biased humanity, on the other hand, are genuinely co-operative, since people come together out of mutual love and respect ... for the honourable purpose of furthering their co-operation, and thereby approximate to the indivisible unity of true divinity. If they come together on the material level of proletarian solidarity in a People's democracy, they must come together on the spiritual level of transcendental sovereignty in a People's theocracy. Time cannot be reversed, and those individuals that remain - as leaders, police, armed services, etc. - outside the religious sovereignty of the People, should remember that they are there to serve the People rather than to exploit or oppress them, like the aristocratic individuals of an autocratic age. They, too, are part of the collective idealism of an electron age.
89. The Father, the Son, and the Holy Ghost: proton-proton reactions; atomic contractions; and electron-electron attractions. Autocratic soulfulness, democratic materialism, and theocratic spirituality.
90. Patrick Pearse, the son of an Englishman from Birmingham, is quoted by Padraig O'Malley, in Ireland Today, as having written that it was the destiny of the Gael to become 'the saviour of idealism in modern intellectual and social life.' - True up to a point! Yet if Pearse had been more a genuine Irishman, his concept of idealism might have been different, indeed so different as to preclude any possibility of a socialist republican identity. Doubtless, Ireland needed a man like him at the time of the 1916 Uprising (in which he was Commander-in-Chief of the Irish forces), but it will require an altogether different kind of Irishman if the Liberal Republic that Pearse would have opposed from a more radically - and thus erroneously - republican point-of-view is to be superseded by an Irish Social Transcendentalist Centre, commensurate with the true idealism of a supertheocratic spirituality - one implacably opposed to the descent into the materialistic 'idealism' of a socialist republic. The concept of a workers' republic is little more than the aberration of people who take their cue from Patrick Pearse, without questioning the 'gaelic credibility' of Pearse's idealism.
91. Whether one sleeps on one's stomach, back, or side, there should be an ideological correlation attaching to the habit, a correlation indicative, in some degree, of one's personal predilection within an evolutionary framework stretching from autocratic protons to theocratic electrons via democratic atoms. Thus anyone who habitually sleeps on his stomach would suggest an autocratic bias, insofar as this position entails, willy-nilly, a concession to gravitational force downwards and was probably also originally intended, in far-off autocratic times, to mitigate the hardness of the low-lying one-piece couches, the stomach being more qualified, on account of its inherent softness and fleshiness, than the back in this regard. Furthermore, the stomach, as front, is absolutist and therefore particularly relevant to an autocratic age and/or aristocratic bias, in complete contrast to the sides which, being relative, suggest a democratic correlation, whether of the Right or of the Left, depending on the sleeper's individual preference; though a Liberal correlation could doubtless be inferred for those who toss-and-turn at night, now sleeping on their left side, now on their right, but never exclusively on either. However, the ultimate sleeping position is, of course, on one's back, an absolutism in which the sleeper would seem to have 'turned his back' on any concession to gravitational force downwards and to be committed to a position the converse of the autocratic - a necessarily theocratic absolutism appropriate, one feels, to a radically closed-society affiliation.
92. Bread is to eating habits what beer and wine are to drinking ones - a traditional genre corresponding to an atomic stage of evolution. One could accordingly distinguish between Liberal bread, or large uncut loaves, and its more artificial successor ... the smaller cut loaf, whether of the Right or of the Left, depending, I would argue, on its colour and packaging, i.e. whether brown or white and ... in a transparent plastic bag or in an opaque paper-wrapper, so that the suggestion of a radical Conservative equivalent would attend the former and, by contrast, a Labour equivalent the latter, brown somehow essential in connotation, white suggestive, on the other hand, of appearances, an idealist/materialist dichotomy further opening-up between the two kinds of loaves in the packaging contrasts to which we have already alluded. However, even if, at its most radically absolutist packaging, a small cut-loaf can never be more than petty bourgeois and thus inherently democratic, the evolutionary successor to cut loaves must be rolls which, depending on the type, would assume a People's status analogous to cola and cream soda in drinks. Consequently rolls would be theocratic on account of their puffed-up supernatural and more absolutist constitution, and I fancy that the distinction between bun-like round rolls and sausage-like finger rolls corresponds to a kind of Communist/Fascist split symptomatic of a particle/wavicle electron dichotomy, the former connoting with materialism, the latter, by contrast, with idealism - proletarian and superfolkish distinctions the inevitable People's corollary. Probably a Marxist/Communist distinction can be inferred to exist, on the Extreme Left, between white round rolls and brown round rolls, as though the latter indicated a redeemed materialism symptomatic of Transcendental Socialism, whereas a Fascist/Centrist distinction could well exist, on the Extreme Right, between white finger rolls and brown finger rolls, as between National Socialism and Social Transcendentalism, the latter somewhat more inherently theocratic than the former. Of course, before the emergence of the Liberal loaf, with its oblong atomic shape, bread was baked in shapes more curvilinear or elongated, as with the typical round loaf on the one hand and the french roll on the other, both of which, somewhat hard-crusted, may be accorded absolute proton connotations suitable to an autocratic age, whether on the side of the particle Kingdom, as in the case of the squat round loaf, or on that of the wavicle Church, as in the case of the french roll, neither of which would compare very favourably with modern soft rolls, whether on the particle or wavicle sides of an electron divide.
93. Holography is no less beyond art than sculpture was before it. Holography is to a theocratic age what sculpture was to an autocratic one. Equally absolutist, holography aspires towards the supernatural no less than sculpture stemmed from the subnatural. The essence of a free-electron age, in complete contrast to the appearance of a bound-proton one.
94. As we cast a panoramic mind across the spectra of civilized evolution, we discover that people's names, or the ways of naming people, parallel the changing distinctions between the autocratic, the democratic, and the theocratic. Beginning with an autocratic emphasis on first names only, suitable for an alpha-stemming absolutism. Thus David, Solomon, Goliath, Stephen, Brian, Charles, Hector, Achilles, Ajax, King John, King Harold, Richard the Lionhart, Sir Lancelot, Joan of Arc, St. Patrick, St. Paul, St. Mark, Mary and Joseph, etc., all of which may be accounted appropriate to the absolutism of a proton age. Unlike the relative, and hence democratic, emphasis on two names, i.e. a first or so-called Christian name and a second or surname, both of which, taken in conjunction, would seem to indicate an atomic integrity of proton and electron cohesion. Hence John Donne, Jonathan Swift, Alexander Pope, Oliver Cromwell, Napoleon Bonaparte, Franz Liszt, Robert Schumann, Oscar Wilde, Claude Monet, Pablo Picasso, and so on. Yet gradually, out of the democratic compromises, there arises a progression towards electron absolutism, suitable to a theocratic age, of surnames only, as in impersonal reference to Stalin, Lenin, Hitler, Mussolini, Franco, Sartre, Malraux, Camus, Bergson, Nietzsche, Marx, Spengler, Stravinsky, Prokofiev, Berg, and Bernstein. Could it be, I wonder, that the evolutionary progression towards surnames is indicative of a Socialist trend that will one day be transcended in some other, possibly more transcendental means of naming or identifying people? Means, I mean, which are already incipient in the pop industry, where, for example, the proliferation of nicknames like Sting, the Edge, Bono, et al. would seem to be a growing trend and which, together with the use of numbers and/or letters, may well reflect a Centrist alternative? I, for one, would not be at all surprised! For it does seem that the progression from Christian-name/surname dualism to surname absolutism parallels the political progression from liberal democracy to social democracy, as from an atomic balance to a materialistic absolutism, so that the dropping of Christian names conforms to the secular requirements of an atheistic age or society. In which case the Centrist alternative should indicate a new religious or spiritual mode of identification suitable to an idealistic absolutism - one in which a 'Centre name', or kind of transmuted surname, takes the place of traditional surnames, to be used either in conjunction with or as a familiar alternative to the official numbering and lettering of people. Thus a sort of Social/Transcendental distinction existing between the two - a distinction destined to be eclipsed, in the course of time, by the impersonal theocratic.
95. No less than Transcendental Socialism, Social Transcendentalism must duly subscribe to the principle of collective leadership, which accords with an electron bias. It will not be the Leader who is politically sovereign so much as the Centre, or party organization. Naturally the Leader will be the hub around which the inner commissariat revolves, not just a party figurehead ... but the chief architect of administrative co-ordination, disposed, so far as possible, to keeping a 'philosophical' perspective in view at all times, in the interests of the overall ideological integrity and security of the Movement, so that no one department acquires undue attention or power at the expense of another. If flexibility is required to meet any particular exigency, including that of the Leader's own design, then he will stipulate the order of priorities, overruling inner-party democracy. But, gradually, a more collective framework should emerge in the wake of the messianic leader's departure, paralleling the progression from, say, Stalin to Khrushchev, when, as in the case of the fledgling People's democracies, a People's theocracy will properly arise. No such collective framework could be expected, however, before the divinely-inspired Leader has done all or most of his revolutionary work, and thus functioned on a largely dictatorial basis commensurate with the gravity and magnitude of the tasks before him!
96. Interesting (and so significant of Western decadence) how the Cartesian mind/body dichotomy has been superseded, in the absolutization of relative civilization, by a mind-body symbiosis ... as republican materialism chips away at the old church/state dualism in the name of secular progress. No longer a mind separate from and independent of the body, as in the idealistic realism of Cartesian theory, but one connected with and dependent on the body as part of an overall mind-body integrity, in the realistic materialism of decadent bourgeois and communistic theorizing. Not that this is the end of the downhill road; for there are others, more purely Communist, who deny mind altogether and would have us believe in the materialistic absolutism of the body, mind being, according to them, an idealistic illusion with no place in an 'enlightened' head, which is almost believable as far as these materialistic blockheads are concerned! Though it is doubtful that the less-stupid Transcendental Socialists would grant the idea much credence.... As for me, I would like to commend a body-mind symbiosis commensurate with Social Transcendentalism, so that a relativistic absolutism in which a redeemed body is subordinated to a free mind (the body simply conceived as the support and 'house' of the mind) becomes the alternative theory in a realistic idealism that should pave the way for the absolute idealism of mind in the Centrist civilization to come. Of course, considered literally, spiritual mind emerged from the body, the physical preceding the spiritual in the material evolution of advancing life on this planet. Yet, with idealism, a re-evaluation is required, so that mind is conceived as existing in material form, taking bodily form for its own purposes.... Which is not to claim that mind came from 'On High' (the Father) and now sits in the body while being inherently independent of it. For Cartesian dualism owes more to mind conceived as soul, as emotional receptivity pre-dating matter, than to mind conceived as spirit, as pure awareness post-dating it. Certainly I would not argue against the theory that soul precedes matter, since there is ample cosmic evidence to support the fact. Yet no less than proton absolutism precedes the atom, so electron absolutism succeeds it, and this leads us away from any mind/body relativity towards a body-mind absolutism that owes more to the mind-body absolutism of the State ... insofar as we are here dealing with a new mind, intellectual and rational, albeit subordinated to material factors, as a means to an end, and thus allowing, willy-nilly, for the subsequent possibility of a body-mind re-evaluation, given the requisite divinely-inspired will, in which mind becomes an end-in-itself: pure rather than intellectual. Such electron-wavicle free mind, however, derives from the electron-particle bound mind of the rationalists. The Centre could not come into being without the prior existence of the republican state. We lovers of electron freedom are all descendants from and inheritors of the 'Age of Reason'. Voltaire and the Philosophes were our ideological forebears. Their minds had little to do with the soul-mind of the proton church. They rejected Descartes.
97. The intellectual may be a man of the Left, particularly the Extreme Left, but the tripper and/or meditator has to be a man of the Extreme Right - the former leading to the latter no less than night to day.
98. Where currency is concerned, bank notes parallel the soul-mind, albeit transmuted, of the Church; coins, by contrast, parallel the mind-body symbiosis of the State. Consequently there exists a mind/body dualism in the distinction between the two, a distinction, however, which the State is gradually undermining and superseding with the minting of new coins, such as the one-pound piece, to replace or supplement notes to an equivalent value. Clearly, a trend in the direction of a materialistic absolutism is under way here, and one could well be justified in anticipating further high-currency mints in the course of time, with, say, five-pound pieces replacing or supplementing notes to an equivalent value, as materialism becomes ever more extensive and Liberal society correspondingly more Social Democratic. Ironically, it is the Marxist purists who would like to do away with money altogether, replacing any Liberal realist note/coin dichotomy or realistic materialist note-coin symbiosis (notes and coins to an identical value) with a neo-barter primitivity of the direct materialistic exchange of products or, even more unlikely, the simple acquisition of products according to one's need. Not that one envisages Transcendental Socialists condoning any such utopian materialism! For theirs is a more idealistic bent, not incompatible with a desire to establish a universal currency on the basis of a coin absolutism. Which leaves, I should argue, the need for transmuted notes, or universal vouchers, if Social Transcendentalist idealism is to have its day.
99. Why is it, one may wonder, that trousers generally have side pockets, whereas jeans have pockets at the front? I wrote, some pages ago, about the relative nature of the sides in relation to the absolute nature of the front (or back), and this reference to physiological reality should go some way towards answering the above question. Side pockets indicate a relative allegiance, front pockets ... an absolute one. There, I believe, lies the ideological justification behind the dissimilar appearances of trousers and jeans. But are jeans, as I suggested earlier, really proletarian in relation to trousers? You may recall that I thought so; but I also admitted to a certain ambivalence which, I confess, has stayed with me until now. For if jeans (denims and cords) are People's equivalents, where do leather and acrylic pants fit in? Surely some accommodation must be made for these more radical kinds of leg wear, which transcend the cotton naturalism of jeans, and in ways suggesting antinatural and supernatural distinctions - leather being antinatural in a materialistic absolutism that would appear to derive from pagan origins ... in the primitive use of animal furs and/or skins; acrylic being supernatural to the degree that it derives from synthetic fibres. Hence a kind of Communist/Fascist distinction between the two, with 'pants' the key word. Yet if PVCs are to be considered a logical step beyond acrylic pants to a Social Transcendentalist equivalent ... of supernatural plastic pants, then there must also exist a parallel distinction, on the Far Left, between Marxist and Transcendental Socialist equivalents, which I fancy would take the form of two different kinds of leather pants, those corresponding to the Marxist being opaque, coarse, and heavy; those corresponding to the Transcendental Socialist being glossy, smooth, and light, as though a sort of redeemed leather which, while still fundamentally antinatural, has been infused with a theocratic dimension suggestive of a supernatural boost, i.e. equivalent to an anti-supernaturalism. Certainly, one could not confound the two types of leathers, the smooth variety closer in appearance to PVCs and thus indicating a Transcendental Socialist equivalence beyond and above the raw, militant leather of Socialist purists. Thus no less than synthetic pants of one type or another would seem to lie beyond cord jeans, it can be argued that leather pants of one type of another lie beyond denim jeans. Now if both synthetic pants and leather pants correspond to People's levels of leg wear, then it should follow that both cords and denims correspond to petty-bourgeois levels - the former radical Conservative and the latter Democratic Socialist, each of which are commensurate with extreme parliamentary levels, not to mention extreme (abstract) levels of canvas art.
100. Considering the art equivalents of People's pants, we should find sculptural light art on the level of opaque leather, neon light art on the level of the redeemed, or glossy, leather; laser shows on the level of acrylic pants, and holography on the level of PVCs. Politically considered, a split occurs on each side between extreme left-wing sculptural light art and right-wing (Transcendental Socialist) neon light art; as between extreme right-wing laser shows and left-wing (Centrist) holography. If any further progress can be made in art, as in leg wear or clothing generally, it can only be in the direction of pure or abstract holography, not to mention computer graphics, which would correspond to the widespread adoption of one-piece PVC zipper suits, commensurate with right-wing Centrism, in a truly global stage of the ultimate civilization.
101. Interesting how the '60s distinctions and frictions between Mods and Rockers in England suggests a kind of Fascist/Communist dichotomy, Mods given to a Parker-jacket supernaturalism, Rockers to a leather-jacket antinaturalism; Mods partial to synthetic-looking mohair suits, Rockers generally clad in denims; Mods wearing their hair short, indicative of a modernist supernaturalism, Rockers generally wearing it long, suggestive of neo-primitivism; and, of course, Mods partial to scooters, Rockers to motorbikes: scooters streamlined and comparatively lightweight, motorbikes utilitarian and comparatively heavyweight - a kind of idealistic/materialistic dichotomy between these two types of People's vehicles.
102. On the subject of vehicles, it might be worth distinguishing People's modes of road transportation from bourgeois and/or petty-bourgeois modes, as in the case of trousers, art, politics, etc., so that we acquire an overall evolutionary/class perspective relative to the various ideological distinctions. Certainly it would seem that family cars, in their four-seater relativity, reflect an atomic, and hence bourgeois, integrity commensurate with democratic criteria, and I fancy that most such cars, vintage and modern, approximate to a Liberal mould of relative balance, whether in terms of seating distinctions between rear and front, passenger and driver, or in terms of a kind of idealistic/materialistic distinction between inner and outer, enclosed interior and external body. Yet if relative cars correspond to a Liberal equivalent, then it would seem that a petty-bourgeois split into two distinct kinds of absolutism will provide us with Labour and radical Conservative equivalents, paralleling, say, the division in 'modern art' between one sort of abstraction and another - Expressionist on the extreme (painterly) left, Impressionist on the extreme (painterly) right, with a materialistic/idealistic dichotomy the absolutist consequence. Such a split is reflected, I believe, in the distinction between two-seater open-topped sports cars on the extreme left and, in complete contrast to this, two-seater 'encapsulated' bubble cars on the extreme right, the former low-lying (one is almost tempted to say 'flat') and materialistic, the latter curvilinear and idealistic, a kind of apparent/essential dichotomy between the two, as though the one were all external and the other all internal, the sports car all body and the bubble car all mind or, at any rate, seating compartment. As cars, both of them pertain to a traditional genre, like painterly art or parliament, but as extreme manifestations of a traditional (bourgeois) genre they reflect absolute criteria, not least of all in terms of the parallel one-level seating arrangements. Of course, no less than painting stretches way back to a pre-Liberal era, cars effectively stretch back to grand-bourgeois origins in private horse-and-carriage transportation, horses being to the roofed-in carriage what (sculptural) frames were to paintings, viz. a carry-over from aristocratic precedent, the use of horses independently of carriages a comparatively autocratic mode of transportation preceding the 'democratic' modes of carriage and car, the latter deriving its name from the former and dispensing with horses, just as modern art, including the modern Liberal variety, sees fit, in its absolutist predilection, to dispense with frames. But if autocratic subnaturalism precedes democratic naturalism, then theocratic supernaturalism succeeds it. Which brings us back to People's modes of transportation, principally scooters and motorbikes - the former approximating to a Fascist equivalent, the latter to a Communist one, a kind of supernatural/antinatural, God/Devil dichotomy between the two categories, as in regard to essence and appearance, inner and outer, idealism and materialism, smooth and rough, wavicles and particles.
103. Scooters (stemming from Italy, home of Fascism) suggest essence, the position of the rider's legs inside the body design ... as in a car, in contrast to the straddling posture required for riding a motorbike, legs either side of the engine body in an arrangement suggesting a bias for appearances. Scooters encourage a vertical body posture, motorbikes a less than vertical one - indeed the posture adopted by some riders could be described as near-horizontal or, at any rate, of an oblique slant probably commensurate with a particle- rather than wavicle-biased masculinity. Furthermore, the wheels of scooters are of narrow diameter and hub-heavy, suggestive of a centralized bias stemming from right-wing cars, whereas the wheels of motorbikes are of greater diameter, with long spokes radiating out from a relatively small hub to the metallic rim which, as in the case of sports cars with spoked wheels, suggests a peripheral, or ring-like, bias commensurate, so I would contend, with a more radical (in relation to sports cars) democratic bent - indeed, in the case of motorbikes nothing short of a People's democratic equivalence on the level of materialistic and/or idealistic Socialism. But this brings us to our next contention - namely that a distinction should exist between Marxist motorbikes and Transcendental Socialist motorbikes, as things move from the materialistic to the idealistic plane, the radical democratic mode of transportation being modified and, to some extent, centralized, where idealistic criteria obtain, in accordance with the demands of a more evolved Socialism. Thus while motorbikes still exist on the centralized level of a People's democracy, they are somewhat smoother and more civilized in appearance, the wheels a little less ring-like, the hub slightly larger and the overall wheel diameter slightly narrower, the engine body no longer a naked absolute materialism, but partly covered by streamlined fibreglass panniers which reflect a smooth, glossy surface indicative of the idealistic, or essential, element germane to Transcendental Socialism. Furthermore the seat(s) will be modified in a more streamlined, not to say synthetic, manner, with a high back-rest for added comfort and protection to the passenger riding pillion (if any), whilst a tier-like distinction between front and rear seats may well apply, as befitting a more relative ideological disposition. Certainly this Transcendental Socialist motorbike will appear somewhat more civilized than the Marxist variety, and one fancies that the rider(s) will reflect a similar degree of progress in his own appearance, a smoother type of leather jacket or PVC-type zipper suit the sartorial norm, the helmet of the 'encapsulated' visor-bearing type, boots smooth and high - quite a contrast, all things considered, to the typical 'greaser' or 'rocker' look, with its coarse opaque leather, open helmet, and thick leather boots beneath denim jeans! Certainly the British working class, ever partial to motorbikes, would seem to be more partial, these days, to the Transcendental Socialist variety of motorbike than to its Marxist, and in many ways comparatively barbarous, precursor; though plenty of the latter are still to be seen. As regards the Extreme Right, a similar progression from scooters can, I believe, be noted, which would correspond to a Fascist/Centrist distinction, in the recent appearance of the trike, a bike-like three-wheeler that runs on electricity and carries one passenger, himself the driver/rider (insofar as his mode of steering is a sort of handlebar) who sits, legs together, inside the open body of the trike, itself a marvel of fibreglass streamlining. Beyond petrol engines, and consequently quiet and clean of use, the trike suggests a transcendental break with the past that may well presage an even more transcendentally encapsulated mode of (superfolkish) transportation still to-come.
104. Could it be, I wonder, that, with its three concentrically-biased wheels, the conventional three-wheeler is to superdemocracy what the trike would appear to be in relation to supertheocratic criteria - the Liberal Democratic equivalent preceding, on a lower ideological level, the Social Transcendentalist equivalent ... of the trike or, at any rate, of trike-like projects? Personally, I am quite prepared to believe it, since there would seem to be a parallel of sorts between three-wheeled cars and that marvel of concentric technology which bears the altogether distinct and transcendent name ... 'trike'!
105. Nothing can escape the status of an ideological equivalent, nor should anything. For in the closed society to come, one must know how to distinguish between the relevant and the alien and/or obsolete. Only through such knowledge will one be able to get rid of everything irrelevant and/or obsolescent. Only through such knowledge will one be able to standardize, over a period of time, Social Transcendentalist society along the highest, most uniform lines.
106. Thus even on the subject of, say, milk, one will know that class distinctions can be inferred to exist between the different kinds of milk and their container presentation thereof, bottled milk being Liberal and therefore bourgeois in construction, reflecting an atomic balance between idealism and materialism in the glass realism (transparent but hard) of the bottle; cartoned milk being Democratic Socialist and therefore left-wing petty bourgeois in construction, the carton an opaque reflection of Labour materialism; while milk in a plastic transparent bottle, or container, would be radical Conservative and therefore right-wing petty bourgeois, reflecting, in the supernatural artificiality of the plastic bottle, an idealistic absolutism, albeit one implicated, like the materialist carton, in the democratic tradition, for which read 'milk', whether pasteurised or homogenised. Unlikely, then, that such 'bourgeois milk' would survive long into the closed societies of the future; though we are once again obliged to posit, as in other contexts, two kinds and levels of People's milk, both of which are somewhat artificial, or synthetic, by comparison: a lower, or particle, kind stemming, in a manner of speaking, from cartoned milk, and a higher, or wavicle, kind stemming from milk in plastic bottles, each of which corresponds to Communist and Fascist equivalents. Taking the lower kind first, we are of course alluding to powdered milk, particularly that which comes in opaque containers (tins, cans, or whatever), and if a Marxist/Transcendental Socialist distinction is to be inferred, then it can only apply to that between the coarser powdered milk in tins and a smoother powdered milk in jars, the latter on a more evolved level and symptomatic, it seems to me, of a redeemed materialism commensurate with theocratic criteria. As regards the higher kind of People's milk, which is of course milk of the condensed variety (suggestive of a supernatural intensification and purification of the natural, with a corresponding reduction in materialism, at least with regard to the quantity of milk made available to the customer in any given container), we may distinguish, I believe, between Fascist and Centrist levels of such supernatural milk, the former coming in tins, the latter in compact plastic bottle-like containers ... more unequivocally supernatural in construction, sterilized as well as evaporated, an ideological alternative to smooth skimmed milk of the Transcendental Socialist, or jarred, variety, and doubtless more relevant to a Social Transcendentalist Centre than to a Transcendental Socialist State. I need hardly say what would or should be irrelevant to both!
107. Interesting how most cars on the road in Britain tend to be of the Liberal four-seater variety, with two-seaters, whether of the Labour Left or of the Conservative Right, very much the exception to the rule. Does this indicate, I wonder, an inherent bias for Liberalism in a majority of the British people? Possibly not, but certainly a majority of the middle class or car-driving fraternity would seem to be partial to middle-of-the-road criteria. How else to explain the preponderance of four-seaters?
108. One thing I didn't write about earlier, when discussing cars, is the distinction that has comparatively recently arisen between four-seaters with four doors and four-seaters with two, the latter suggesting a more absolutist predilection which may well be commensurate with Liberal Democratic criteria or, at any rate, with some kind of compromise between the strictly Liberal and the strictly Democratic Socialist. Another thing which didn't occur to me at the time is that, although bubble cars would appear to be the most idealistic or interiorized of cars, and therefore the ones best suited to accord with a radical right-wing equivalent, they are no more plentiful on roads in Britain than conventional three-wheelers, a fact which obliges one to consider more typical examples of absolutist cars that, while being less idealistic, are nonetheless distinct from the materialistic open-topped cars of the extreme left, and therefore serve, to all intents and purposes, as an idealistic roofed-in radical Conservative alternative, like, for example, Porsches and Ferraris. Which would suggest that sports cars are not only a thing of the Left but can also, under certain conditions, appertain to the Right, albeit, paradoxically, in terms of a left-wing bias. But if we return to what precedes or may be presumed to precede such enclosed two-seaters, we would find a more moderate, traditional Conservative equivalence in the most capacious and luxurious of enclosed four-seaters, like Rolls Royces and Bensons - large cars forming an alternative, or opposition, on their own more relatively idealistic terms to open-topped four-seaters or low-lying cars that, in relation to modern open-topped sports cars, suggest a traditional Labour equivalent, still materialistic by dint of the roofless body-oriented framework, but more relative, and hence democratic, than their latter-day two-seater successors, like the Triumph Spitfire. Yet even these must be divisible, one fancies, into left- and right-wing equivalents corresponding to radical and moderate criteria, with the latter having an optional rather than an obligatory open top, while sporting hub-centred wheels in contrast to spokes. However, one need not doubt that there would exist as much 'political' friction between the driver of an open-topped two-seater and the driver of a close-topped two-seater, as between the rider of a motorbike and the rider of a scooter, though never more so than when the enclosed two-seater was genuinely idealistic (right wing) and the open-topped two-seater genuinely materialistic (left wing).
109. An agnostic stands to an atheist as a Democratic Socialist to a Communist: a relative, and hence moderate, version of a similar God-denying phenomenon. Not as antinatural as the latter, he will give God (whether in the guise of Christ or the Father) the benefit of the doubt.
110. In the subnatural/natural world order, women stand to men as moons to planets: lesser bodies that shine with a borrowed light - the light, namely, of a man's spirituality, including his tastes and opinions. When a man and a woman marry they are, in effect, contracting into propagation; for there is no real point in marrying unless one is intending to produce children. But when they come, children are equivalent to suns in the atomic scheme of natural/subnatural behaviour, and, in accordance with relative criteria, the parents revolve around, i.e. attend to the needs of, their children ... like planets around the sun in a solar system. Such a cosmically-sanctioned procedure is only relevant so long as subnatural/natural open-society criteria obtain, but not afterwards! For a supernatural world order would require free-electron procedures commensurate with a more evolved or transcendental society, one which completely transcends atomic blueprints, both cosmic and organic. The family would have no place in such a spiritually-oriented society, propagation being largely a supernatural phenomenon connected with sperm banks and artificial insemination, children being collectively raised at the Centre's expense in special child centres, independent of parental association and transcending the relativity between kindergarten and home. However, in returning to the present century, one finds that an increasing number of people marry without having children in mind, a factor testifying to a post-atomic antinatural bias commensurate with decadent relativistic criteria. In short, symptomatic of sexual materialism. Perhaps, on the other hand, the growing propensity of many couples to produce only one child is indicative of a sexual idealism not unconnected with absolutist predilections in an incipiently absolute age? Could it be, I wonder, that two or more children from a given couple has a relatively Liberal ring about it, which is all very well from a bourgeois point-of-view, but effectively irrelevant from both radical petty-bourgeois and People's angles?
111. A few suggestions for the future transformation of certain existing and/or traditional institutions into centres: postal centre (post office); conception centre (maternity hospital); medical centre (general hospital); surgical centre (specialist hospital); military centre (army barracks); police centre (police station); dental centre (dental surgery); welfare centre (unemployment benefit office).
112. One's fate is other people's destinies; one's destiny ... other people's fates. Destiny is what we will upon ourselves; fate ... what other people will upon us. Generally speaking, destiny is benign, fate malign.
113. Shaw is quoted as having opined that the best form of political arrangement would be a benevolent dictatorship. I have to agree with him, but I should like to qualify 'benevolent' by associating it with a Fascist style of leadership, in contrast to what I perceive as a malevolent dictatorship, or one of the Extreme Left. Not that Hitler was particularly benevolent, any more than he was particularly fascist (if by Fascism we understand a more theocratic style of dictatorship originating in Italy). It is one thing to take the People's political sovereignty from them and function as a dictator; it is quite another thing to take their political sovereignty from them on the basis that one will endow them with religious sovereignty in due course, as part of an electoral deal which can only be in the best interests of a people desirous and capable of theocratic sovereignty (like, hopefully, the Irish). Then one becomes a Christ-like figure ... bearing 'sins of the world', or materialistic responsibilities (including the judicial and economic) upon one's shoulders ... in order that the People in question may go free of such responsibilities, or 'worldly sins', in the interests of their spiritual betterment, achieved under Centrist guidance, in the transcendent centres that the benevolent dictator would authorize, once the power entrusted to him by the sovereign People had been used to good effect against traditional religious institutions. Yet an inherently religious people like the Catholic Irish will stubbornly cling to those traditional institutions until such time as a higher, truer religious path becomes available to them and they can perceive the advantages in adopting it at the expense of their republican sovereignty, which is, in all but a tiny minority of cases, tangential or subordinate to their true bias. Of course, neither Hitler nor Mussolini endowed their respective peoples with religious sovereignty, Hitler's dictatorship being National Socialist in character, Mussolini's more purely Fascist and thus determined to protect and bolster vested clerical interests. The result, particularly in Hitler's case, was a quasi-autocratic dictatorship which, whilst intimating of theocratic possibility, fell woefully short of a true theocratic breakthrough, and which can therefore hardly be described as benevolent! Rather, it seems that the German people existed more for the sake of Hitler than vice versa, as would be the case where the People were still sovereign or had exchanged democratic sovereignty for its theocratic successor in what I have elsewhere described as a People's theocracy, where the dictatorial powers entrusted to the divinely-inspired Leader would be put to the spiritual service of the People, and a benevolent dictatorship becomes the inevitable corollary, a dictatorship destined to wither, however, into the collective leadership of the Centre, as People's theocracy properly emerges from the comparative chaos of revolutionary ferment, and the politico-religious disciples and/or successors to the inceptive Leader take over from him the task of running a Social Transcendentalist society along already-established lines. He may in effect be quasi-autocratic, serving in a ruling manner through decrees, but they will be quasi-democratic in their collective political responsibilities to the People. Dictatorship will wither into inner-party democracy, an individualistic service into a collective service, and the service, in particular, of the religiously sovereign People's true spiritual interests.
114. To suppose that Social Transcendentalism emerged from Transcendental Socialism, as though one had just switched the words around, would be a gross error! No more does Social Transcendentalism emerge from Transcendental Socialism than ... scooters or trikes from motorbikes or PVC from leather or condensed milk from skimmed milk, etc. Nothing can emerge from Transcendental Socialism because it is a closed ideology complete in itself, appertaining to the furthest and most attenuated reach of the democratic spectrum, rather than to the inception of a genuinely theocratic spectrum. A Transcendental Socialist cannot throw Marx or Lenin completely overboard and proceed to steer his society in a God-building direction. He is stuck with them and will remain stuck with them until such time as his atheistic society is fated to be consigned to the rubbish heap of world history. One cannot transform dialectical materialism, the world-view of the Antichrist, into post-dialectical idealism. The move towards a pure Centrism can only come from a Social Transcendentalist precondition, and Social Transcendentalism owes more to Fascism than ever it does to Communism. No less than Transcendental Socialism is a kind of Supercommunism in relation to Communism-proper, so Social Transcendentalism is a kind of Superfascism in relation to Fascism-proper. For they each transcend the extremist traditions of Communism and Fascism on their own respective terms - Transcendental Socialism a pseudo-civilized/quasi-barbarous antithesis to the Christian/Liberal civilization of the aligned West, Social Transcendentalism the inceptive ideology of a new and final civilization, destined for world-wide applicability. And, to be sure, there is a parallel of sorts between Eastern Orthodoxy and Roman Catholicism, both of which emerged, on different terms, from the womb of Graeco-Roman civilization, though each of which appertained to a spectrum of evolution separate from that which preceded them. But this evolutionary progression from Graeco-Roman civilization to Eastern Orthodox/Roman Catholic civilization, and from Anglo-American civilization to Transcendental Socialist/Social Transcendentalist civilization is only a kind of macrocosmic parallel to a progression, within man, from the old brain to the subconscious, and from the new brain to the superconscious, which is equivalent to saying, on more abstract terms, from proton particles to wavicles, and from electron particles to wavicles, with Eastern Orthodoxy and its latter-day antithetical equivalent, Transcendental Socialism, taking transitional positions in-between each progression, with a bias for the particle, or materialistic, side. Yet civilizations do not, any more than changes within the psyche, spring-up independently of environmental factors, but are to varying extents indebted to or conditioned by them, both in their natural and artificial manifestations. For it can be contended - and not without ample justification in light of my own work - that the further man evolves, whether in terms of the macrocosmic civilization or of the microcosmic psyche, the freer he becomes from materialistic conditioning factors and the more, by a correlative degree, do his psycho-civilized aspirations acquire a transcendentally idealistic character that owes little or nothing to the natural environment but which serves, on the contrary, to modify that environment and, in addition, create a completely new environment which mirrors, on the material plane, such aspirations. At this most extreme stage of his evolution, he effectively becomes a spirit in the material world, modifying and recreating it as though from a purely transcendent vantage-point. No longer man but Superman, he must fashion the world in a supernatural, or synthetic, image of himself, and thereby redeem it, transforming it into an intimation, on the material plane, of the heavenly Beyond.
115. In the realm of art, the progression from the old brain to the subconscious and from the new brain to the superconscious ... is paralleled by a progression from sculpture to painting on the one hand, and from sculptural light art to holograms on the other hand. Again, parallel to this, one could speak of a progression from dreams to visions and from ratiocination to contemplation in respect of the brain/mind dichotomy itself, which would further confirm an overall proton/electron division with alternations, as it were, between their respective particle and wavicle sides. Dreams pertain to the old brain no less than visions to the subconscious, being a subconscious projection into consciousness of dream-related material. In both contexts, a kind of madness compared with the sanity of new-brain ratiocination, which only became a conscious Western ideal in the eighteenth century, from which we must evolve, in due place and time, towards the supersanity, as it were, of hallucinogenic enlightenment, if the new brain is to be transcended by and through the superconscious in the name of electron-wavicle idealism. So, considered historically, one could contend that madness leads to supermadness, or an unconscious desire to exorcise dreams through natural visions, while sanity leads to supersanity, or a consciously-expressed desire to escape from 'wilful' ratiocination into the passive contemplation of artificially-induced visions. All of which would parallel, in approximate evolutionary stages, a progression from the Kingdom to the Church, as from proton particles to wavicles, followed by a similar progression from the State to the Centre, or from electron particles to wavicles, in due course of evolutionary time. Thus if dreams are especially relevant to the autocratic Kingdom, or an age of old-brain materialism, then visions would be especially relevant to the Catholic Church, or an age of subconscious idealism. Likewise, if ratiocination is especially relevant to the Republican State, or an age of new-brain materialism, then the contemplation of artificially-induced visionary experience should be especially relevant to the Social Transcendentalist Centre, or the coming age of superconscious idealism. But what of realism? Realism is that atomic (church/state) dualism, particularly relevant to a Christian/Liberal society, that fights shy of extremes, whether of the materialistic or the idealistic varieties, past or future. Realism corresponds to the ego/brain compromise of humanistic man. Given neither to one part of the brain or another nor to one part of the mind or another, realism wants the best of all worlds, providing that, dovetailed into ego and brain, they conform to a uniquely middle-of-the-road psycho-physical position. The ego is no less afraid of trips than of visions. The brain is no less opposed to excessive dreaming than to excessive ratiocination. The ego-mind will have its visions in painting and its trips on television. The brain-mind will sleep in moderation and think only when obliged to, though not, as a rule, very profoundly!
116. Since brain, whether old, middle, or new, is of a particle bias in relation to mind, whether subconscious, conscious, or superconscious, it is, ipso facto, objective, in contrast to the subjectivity of the mind's wavicle bias. Thus, in alluding to dreaming or thinking, we are dealing with an objective experience, whereas visions and trips appertain to the subjective. But there are two kinds of objectivity no less than two kinds of subjectivity, and these may be defined as the external mode and the internal mode, depending on whether we are referring to the proton-biased old brain and/or subconscious or, on the contrary, to the electron-biased new brain and/or superconscious. Protons confer an external status, electrons an internal one. The evolutionary Kingdom/Church progression from old-brain dreaming to subconscious visions is therefore equivalent to a progression from the external objective to the external subjective, while the later State/Centre progression from new-brain ratiocination to superconscious contemplation is equivalent to a progression from the internal objective to the internal subjective, the former materialistic and the latter idealistic. Appearance precedes essence, but is duly eclipsed by it.
117. Objectivity, whether of the external or internal varieties, appertains to the Left, subjectivity to the Right - a straight dichotomy between brain and mind, materialism and idealism. When there is no such dichotomy or, rather, when brain and mind are conceived on moderate terms, as mid-brain and ego-mind, we have neither Left nor Right but Centre (not to be confused with Social Transcendentalism, which is radically Cent(e)rist rather than moderately Centrist), and this applies as much to the Protestant Church as to the Liberal Parliament - a uniquely atomic compromise germane to a strictly Christian civilization which, of necessity, fights shy of particle and wavicle extremes. It was precisely the Centrist nature of Protestantism and Liberalism that led from the right-wing, or Catholic, Church to the left-wing, or Republican, State. Yet the Protestant/Liberal compromise precludes, by its very centrist nature, allegiance to either a genuine church or state, since it signifies a dovetailed combination of the two which, as in the context of the ego-mind/mid-brain in relation to the subconscious and the new brain, constitutes a uniquely atomic centrality. Neither properly subjective nor properly objective, the Protestant/Liberal society adheres to its own worldly compromise in pseudo-subjective religion and pseudo-objective politics, the former egocentric and the latter brain-centred.
118. Against feminism, which posits an equality of the sexes irrespective of professional, moral, or spiritual considerations, I posit an equality of the sexes based on the extent to which women are being masculinized, i.e. adopting civic, commercial, or professional responsibilities, and generally dressing and looking (with short hair, absence of make-up, etc.) more like men, so that it becomes illogical to regard them as women and to discriminate against them in consequence. This I call 'masculinism', which implies an equality owing its justification to the idealism of a woman taking upon herself a lifestyle and occupational responsibility similar to that of a man. Pertaining to an absolutist evaluation of men and women, such equality indicates a People's level of sexual categorization that suggests, on account of its implicit idealism, a Centrist ideological equivalent commensurate with closed-society supertheocratic criteria. Not simply men and women but, in effect, Supermen and quasi-Supermen. The notion, on the other hand, that men and women are equal irrespective of how they dress, think, act, or live, derives its case from purely materialistic factors relating to human bodies and must therefore be accorded a Communist status, as befitting a materialistic absolutism. Thus 'masculinism' and 'feminism' confront each other across an idealistic/materialistic divide, the former high and the latter low - God and Devil at approximately Messianic and Antichristic stages respectively.
119. It makes a lot of difference whether one listens to music through speakers or headphones. In fact, all the difference between a democratic and a theocratic equivalent. For speakers are to recorded music what cars are to road transportation - a bourgeois and/or petty-bourgeois mode of conveying recorded sound which should be clearly distinguished from People's modes, in the use of headphones of one kind or another. Doubtless speakers fall into different 'democratic' categories, such as Liberal Democratic, Labour, and Conservative, and I fancy that the larger types of cabinet, having two or more speakers, can be accorded a Liberal status by dint of their inherent relativity, whereas Labour and Conservative cabinets would have to approximate to an absolutist status, either literally in terms of just one speaker to each cabinet or with, to all appearances, a flat one-piece cabinet front. Certainly, Labour and Conservative cabinets ought to be smaller than the Liberal Democratic variety, albeit of quite different shape - the Labour cabinet squat and hence materialistic, the Conservative cabinet slender and hence idealistic, the former more suited to the floor, the latter probably used to best advantage when appended to the wall, each of them flanking what one can only suppose to be a Liberal Democratic norm of cabinets raised on legs. However that may be, cabinets of whatever type approximate, in their square or oblong construction, to a democratic appearance-oriented norm that, while typical of an open society, would become untypical (to the point of exclusion) of a People's society, particularly of Social Transcendentalist provenance where, needless to say, only headphones would truly apply. Of course headphones, no less than radical speakers, are divisible into two distinct categories, viz. a Fascist and/or Centrist category on the idealistic side, and a Communist and/or Transcendental Socialist category on the materialistic side, depending whether they are of the micro or the conventional type; whether, in short, they chiefly pertain to cassette-recorders or to record-players. In the former instance they will be small, light, concentrically orientated in the foam-covered phones, and of a largely plastic or synthetic construction, the overall style designed to convey a wavicle bias appropriate to superidealism. In the latter instance, the headphones will be comparatively large, heavy, ring-like in the ear padding around the phones, and also of a largely synthetic construction, though there may be more metal and/or leather in the overall composition of these particle-biased kinds of headphones, particularly on the more unequivocally Communist level, i.e. the earlier level which precedes, as it were, a Transcendental Socialist streamlining and, in consequence, slight contraction of materialism. Certainly an analogy with the squat, round kinds of rolls comes to mind with these 'Antichristic' headphones, no less than the 'Messianic' type evoke an analogue favouring the elongated, slender kinds of rolls already discussed.
120. Such analogues apply equally well to electric shavers: the squat, compact ones suggestive of a Communist equivalent, the slender and longer ones suggesting a Fascist equivalent, both of which kinds, irrespective of individual variations on the cutting/trimming levels, are beyond naturalistic modes of shaving and therefore, in contrast to safety razors, would seem to be People's modes of shaving that indicate an artificial or supernatural integrity. As in other contexts, ordinary hand razors can doubtless be categorized along lines approximating to Liberal Democratic, Labour, and Conservative distinctions, and I fancy that while the double-edged variety will be Liberal Democratic, the single-blade varieties approximate, by contrast, to Labour and Conservative equivalents - with metallic razors appertaining to the former and disposable plastic razors to the latter, in a sort of moderately antinatural and supernatural status commensurate, in each case, with radical petty-bourgeois absolutes. Probably most 'democratic' shavers (here I use the term in a personal sense) employ one or other of the synthetically-produced kinds of canned shaving cream, but there are doubtless some who, whether from class prejudice or ingrained habit, mix their own shaving potion in a naturalistic fashion, suggestive of a Liberal or even of a traditional Conservative bias. Either way, a relativity between cream and blade is established which indicates an atomic compromise germane to democratic criteria, particularly within a Protestant/Liberal framework. Not so with the absolutist 'theocratic' shaves of the electric shavers; though I fancy that the Centrist type of person would be more disposed to the application of aftershave lotion than his Communist counterpart, thereby establishing a sort of Social Transcendentalist equivalence in which the particle aspect of shaving, viz. that which pertains to the electric shaver, is subordinated to its wavicle aspect, viz. that which involves aftershave lotion, and a new civilized ideal - the converse of the 'democratic', with its shaving-cream introduction - duly ensues. I ought also to add that the truly 'theocratic' type of shaver will run on batteries rather than off the mains, batteries being less anti-supernatural than supernatural, and hence comparatively benign, allowing for greater transcendental freedom than can be achieved with leads. In short, there is something evil about electricity, but good about batteries.
121. Worship is a religion for fools; self-realization a religion of the wise.
122. All higher art indirectly appeals, in varying degrees, to the element of self-realization in man through self-transcendence. When we listen to music or read a book or contemplate a painting, the body is stilled, transcended, and we live in and for the mind. Now while this indirect method of self-realization is inferior (because dependent on external phenomena) to the direct and internal method, it is nonetheless preferable to activities which appeal to the body, the lower self in both its physical and psychic manifestations, and therefore enslave us to self-indulgence. A civilization that finds its ideal in a balance between self-indulgence and self-transcendence will not take such moralizing too seriously. But a civilization that upholds the true ideal of self-realization will find even self-transcendence unacceptable, insofar as it is the converse side of an atomic, egocentric coin rooted in self-indulgence and therefore no more than 'the best of a bad job', so to speak. No, a truly ideal civilization will prefer to cultivate the self directly, through innermost contemplation and meditation, and accordingly dispense with all art not conducive to the furtherance of this transcendent ideal of the utmost spiritual purism. Such 'art' as it upholds will appeal rather more to self-realization than to self-transcendence, being akin to the state of inner contemplation. Of course, this also in some degree applies to certain kinds of 'modern art', meaning extreme right-wing petty-bourgeois abstraction; works, for example, by Mark Rothko and Ben Nicholson which, though on canvas or something analogous and therefore pertaining to a democratic tradition in art, intimate of theocratic possibility, inducing, by their highly simplistic abstraction, a quasi-state of self-realization, forcing the 'viewer' back upon himself and his own deeper resources. All such 'art', though particularly that which (like holography) is inherently theocratic, attempts to transcend art by approximating as closely as possible to pure spirit, a fact of necessity that must make it appear boring and sham from the traditional viewpoint of 'democratic' art, which, on the contrary, appeals to self-transcendence through one or another degree and one or another kind of representational egocentricity, and is consequently but the complementary opposite of self-indulgence. Such 'democratic' art will often appear brilliant and reflect a most sophisticated technique, the combination of which can hardly fail to induce self-transcendence. But the 'art' that stems from the higher types of abstraction, and which should have special relevance to the supertheocratic societies of the Centrist future, has no such intention, but is solely designed to facilitate self-realization by directly appealing to the meditation state, by paralleling it, in other words, as far as possible. Art ends where self-realization begins. Self-realization is facilitated by superart.
123. When we contrast People's levels of culture or religion with bourgeois levels, we are encouraged to distinguish between the direct and the indirect approach to self-realization, or even to contend that self-transcendence isn't so much a negative form of self-realization ... as a negative complement to self-indulgence, and consequently something that falls woefully short of even an indirect appeal to self-realization. In short, a world closed-in upon itself, alternating between brain and ego, body and mind, and therefore having little or nothing to do with the superconscious. But when, by contrast, we confine ourselves to People's levels, we find that self-realization can take indirect or direct forms, depending on whether tripping or meditating is the order of the day. To be sure, there is a lot of difference between the contemplation of artificially-induced visionary experience and the direct cultivation of pure spirit through transcendental meditation. In the first case we are dealing with internal appearances; in the second case with internal essences. However, appearance must precede essence in the unfolding of People's civilization, and consequently the indirect form of self-realization should precede the direct form, as in a kind of Catholic/Puritan distinction that will be repeated on more intensive terms at the artificially-engineered levels of the brain and new-brain collectivizations in the ensuing post-Human Millennium. Thus tripper into meditator followed, in the post-Human Millennium, by hypertripper into hypermeditator, the latter of which will directly precede transcendence and the consequent attainment of pure spirit to space where, as electron-electron attractions, it will converge and expand towards the Omega Point, the definitive 'globe' of pure spirit, which is synonymous with ultimate divinity, i.e. the Holy Spirit.
124. Sense in which racing cars approximate to a literal Communist equivalent analogous, in their militant absolutism, to Socialist Realism in canvas art. By which I mean that racing cars are a mode of car no less than Socialist Realism is a mode of art, and are therefore aligned, on a tangential basis, with a democratic tradition. If motorbikes of one kind or another are Marxist or Transcendental Socialist equivalents in the 'Western', or idealistic, sense to which such designations usually apply in my work, then the racing car would appear to be more literally or realistically Communist on account of its absolutist materialism of an open-topped, one-seater construction - a militantly democratic equivalent paralleling the proletarian absolutism of Socialist Realism. Paradoxically, however, it is in the West rather than the East that racing-car driving finds its chief practitioners.
125. Another parallel to racing cars would be recorded music, particularly heavy rock and/or metal, played on stereo with the use of speakers rather than headphones, so that the transmission and reception of sound assumes an apparent as opposed to an essential status (falling short of the headphone absolutism that, in its interiorization of sound, indicates a theocratic dimension), suggestive therefore of an extreme, or peripheral, democratic equivalent that could, once again, be described as realistically Communist or, better still, literally Marxist. Certainly there is something radically materialistic about playing heavy rock as loudly as possible via speakers, and I fancy that the same applies to racing-car driving which, in its intensive noise on the ring-like circuits of the track, suggests a materialistic evil stemming from a left-wing democratic tradition rather than intimating of a theocratic possibility, and which is accordingly beneath redemption, an end-in-itself, as hostile to idealism as to realism and therefore nowhere near being a Transcendental Socialist equivalent ... wherein even the Marxist ingredient is in some degree transmuted, i.e. endowed, no matter how paradoxically, with an idealistic dimension, and motorbikes (not to mention leather jackets) are the ideological consequence.
126. It has been said of Irish thought, and by no less a scholar than Richard Kearney in The Irish Mind, that it is against logocentrism, or the largely Western concept of the interdependence of antitheses which makes for an atomic dualism of, say, good and evil, truth and illusion, or pleasure and pain. Rather, the Irish seem to prefer - and the modern Irish not least of all - a decentralizing bias that implies a refutation of dualism and an acknowledgement, no matter how indirectly, of some more absolutist frame-of-reference wherein evil is independent of good and good independent of evil. Yet this shouldn't be interpreted as implying that Irish thought and, as a corollary of this, Irish conduct are against centralism; for the early Irish, in particular the Boyne people, were highly centralized in their religious affiliation with the unity behind all dualism, the central-star roots of cosmic evolution in the Galaxy. Rather, it implies a revolt against atomic centrality, so dear to the Protestant/Liberal British, and a desire, no matter how obliquely expressed, for a higher, more absolutist centrality which, in traditional terminology, could be described as of the Holy Ghost rather than of Christ, i.e. a free-electron centrality of the Good which necessarily transcends the good/evil dichotomy of the worldly atomists by dint of the fact that this manifestation of the Good, like its pagan antithesis the Evil, is inherently absolutist and thus beyond all logocentric dualism, a new and altogether superior kind of Good commensurate, so I believe, with the definitive, or omega, centrality of the Social Transcendentalist Centre, wherein a People's theocracy is the ideological concomitance achieved under a maximum centralized leadership, and the People are accordingly spiritually sovereign. 'Things fall apart; the centre cannot hold' wrote Yeats in The Second Coming, and one might be forgiven for detecting a 'falling apart' from the 'centre' in the gradual emergence and development of the Irish Republic, which first of all 'fell' from the U.K. 'centre' of Great Britain and Ireland, and which continues to 'fall', on its own terms, from what remains of the logocentric, atomic legacy of British imperialism in Ireland. Yet only, however, up to a certain point, by dint of the restraining influence of the Roman Catholic Church, whose existence precludes a radical and irredeemable 'fall' into the Marxist materialism of a socialist republic. Instead, one finds an extreme dualism between church and state that, in some degree, parallels the Catholic/Republican dualism of the French while being distinct from it to the extent that the Church has more influence and power in Ireland than in Voltairean France - a reflection, in part, of the majority Irish people's inherent religious bias. Consequently republicanism is unlikely to be regarded, by such a people, as an ideal in itself, but, rather, as a necessary evil, a political framework inherited from the struggle against British imperialism which, willy-nilly, the Irish are stuck with, in the interests of their political freedom. Of course, such freedom is very important. For if the majority Irish are not to remain enslaved to Catholicism for ever, they must utilize their political freedom and endorse, in due democratic time, the teachings and intentions of Social Transcendentalism, in order that the Centre may be born from the womb of the Liberal Republic and impart to them the religious sovereignty which, with its emphasis on centre-guided self-realization, should be so much more important to such a people than political sovereignty, being the next logical evolutionary step beyond it. Having acquired democratic sovereignty through the Republic, the true Irish should use such sovereignty as a springboard to the ultimate sovereignty of the spirit. Thus the Republic will be truly vindicated, as electron particles make way for electron wavicles in due process of evolutionary change. For it is inconceivable that a 'republican' people should be viewed as peasants, and it is therefore most unlikely that they would wish, as nominal proletarians, to remain under the dominion of the Catholic Church when the opportunity to embrace the Social Transcendentalist Centre becomes available to them, bringing with it the omega religion of a transcendent freedom.
127. Interesting how, in the alpha of evolution, things proceed in threes and in three layers, so to speak, as dualism emerges from the unitary roots of cosmic evolution in the central star of the Galaxy. Thus central star/peripheral stars/planets, the latter two originating in the former to the extent they were once a part of it that exploded out, or 'fell', in Biblical parlance, becoming, in due process, smaller stars which, in turn, became suns and planets ... as the smallest ones cooled or hardened and thus gave rise to a sort of magnetic tension of cosmic equilibrium vis-à-vis both suns and central star combined. Thus the cosmic roots of the atom in a very lopsided, absolutist atomic structure favouring protons.... Which continues through subnatural and natural creation in terms of the planet as a microcosmic, though slightly expanded, version of the Galaxy, with threefold distinctions between fiery centre of the earth, mineral crust, and organic soil; followed by similar threefold distinctions between sap, bark, and leaves within the overall atomic framework of trees; followed by yet other threefold distinctions between blood, bone, and flesh within the overall framework of apes, who are no less a kind of animal than trees are a kind of plant, and from whom man is believed to have evolved, as a further extension of the blood-bone-flesh triplicity within the overall framework of the human body, still tied to the animal world in all essential matters and therefore a reflection, on higher terms, of the basic subatomic pattern, which finds its social equivalence in the division of men into royals, nobles, and populace, corresponding to blood, bone, and flesh, with the priestly caste corresponding to marrow in the bone - the Lords spiritual as opposed to temporal - and the soldiery to muscle in the flesh, a rather more militant or powerful manifestation of the populace, or peasantry. Naturally, such a feudal ordering of society also corresponds to the divisions between fiery centre of the earth, mineral crust, and organic soil, society corresponding to the overall integrity of these phenomena in the planet itself, not to mention to the divisions between sap, bark, and leaves in the overall integrity of trees - royals, nobility, and populace. However, it should be remarked that the individual also reflects such a feudal, or subatomic, society in the totality of his body, though his body would not be of much use to him were it not governed by the brain, specifically the old brain - any more than the planet would be of much use to itself were it not governed, in large measure, by the sun and thus constrained to revolve around this peripheral star within the overall framework of the Solar System. Would it be stretching the analogy too far to contend that what the sun is to the earth, the brain is to the body, viz. a monarchic equivalent that presides over the inherent blood-bone-flesh triplicity of the body? No, I do not believe so!
128. Now if, in deriving the monarchic principle from the sun, we are led to derive the papal principle from the central star of the Galaxy, then we would have a 'divine' equivalent for the subconscious, which may be said to exist in as superior, albeit unseen, a relation to the old brain as the central star of the Galaxy to the sun and, indeed, to the totality of stars within the Galaxy, a Godfather equivalence in relation to 'fallen angels', or devils. Certainly it would seem that the papacy corresponds to or symbolizes the Father, the Catholic Church being very Father orientated and thus, as mentioned earlier in this book, highly disposed to the subconscious, with its visionary essence. Hence an autocratic society, intelligible as a Kingdom, reflects the overall construction of the human body (with blood, bone, and flesh governed by the old brain) no less than the overall construction of the Galaxy, and may be said to derive, in large measure, from each, though particularly, I would argue, from the former, which is closer, after all, to man than (is) the Cosmos. Therefore the relation of Kingdom to Church, or of old brain to subconscious, parallels the relation of Satan to the Creator on the microcosmic level, or the sun to the central star of the Galaxy on the macrocosmic level, and we may consequently infer that the monarchy corresponds to the former, i.e. the Devil, and the papacy to the latter, i.e. God, as materialism and idealism confront each other across an autocratic divide of proton particles and wavicles, old brain and subconscious, temporal and eternal, with subatomic society, akin to the planet, constrained to the dual sovereignty of monarch and pope, whilst acknowledging the overall moral superiority of the latter. Now we need not doubt that the distinction between kings and popes reflects, on a wider level, the galactic distinction between peripheral stars and central star, so that the Catholic civilization of the Middle Ages may be taken to reflect the Galaxy, or a galaxy, with many kings and one pope, the kings each having a particular society, or planetary equivalent, to rule over (just as individual stars have their own solar systems), but constrained, for the duration of subatomic criteria, to an acknowledgement of the central authority, situated in the Vatican. Now this fact would explain, in no small degree, the paradox between political strife and spiritual unity, no less apparent in early Irish civilization where, in accordance with the more unequivocally-absolutist nature of pagan society, a relatively undifferentiated distinction existed between the King of Tara and the kings of the provinces and/or tribal formations, the former corresponding to the spiritual authority of the One behind all dualism, the latter to individual societies. Now the King of Tara had no more jurisdiction over the wars and feudings which regularly ensued between the various kingdoms ... than the papacy of later times had jurisdiction to prevent or alter the outcome of wars between one monarch and another. That, after all, is not the responsibility of the spiritual authority, any more than the central star of the Galaxy can intervene in the frictional conduct of the many peripheral stars which circle around it in fulfilment of their respective cosmic years. The unitary idealism of God is ever separate from the fragmentary materialism of the devils.
129. Only when the papacy feels especially threatened, as by the rise of Protestant heresy, will it feel obliged to abandon its idealism to the extent of ensuring and bolstering, through active counsel, the loyalty of Catholic monarchs. For Protestantism is against the papacy and, by implication, the Father, a truly humanistic rebellion against papal authority that can only undermine the foundations of the Church to the inevitable detriment of the papacy and overall integrity of the subatomic world order. Protestantism is naturalism, the atomic balance, in Christ, between the Father and the Holy Ghost, the focus having shifted from the alpha extremism of an old-brain/subconscious dichotomy to the humanistic middle-ground, as it were, of brain/ego dualism, with a corresponding progression from monarch and pope to prime minister and archbishop. No longer a hierarchy focused on and derived from the 'otherworldly' galactic cosmos, the Protestant revolt leads, in its civilized flowering, to a humanist commonalty based in this world, with realism rather than idealism or materialism the golden mean, a realism appertaining to politics no less than to religion and therefore focusing sovereign attention upon the individual, who is deemed responsible, in large measure, for his own destiny. As democrats and deists, Protestants have little sympathy for autocrats and theists, and one could logically infer that, to all intents and purposes, they are atheistic with regard to the Father, since formally scorning his representative on earth in the interests of a more unequivocally Christian humanist stance.
130. Of course, from Christian humanism to Antichristian humanism is just a matter of time, and although Protestantism has no real ambition to transform itself into Communism, it nevertheless paves the way, if indirectly and in spite of itself, so to speak, for that more absolutist and collective humanism which deifies the proletariat and, consequently, is atheist even with regard to Christ, whom it castigates as a bourgeois idol. In short, worldly realism paved the way for anti-worldly materialism, which owes more than a little to the Jews and, in particular, to Karl Marx. Thus, in its rebellion against otherworldly idealism, Protestant civilization eventually became the cradle of a revolt against worldly realism that takes the full-blown form of the modern Socialist State. The brain/ego dualism finds itself confronted by a new-brain absolutism of antinatural materialism. Prime minister and archbishop have been eclipsed by president.
131. Fortunately I am neither a Protestant nor a Communist but a self-styled Social Transcendentalist, so I do not feel personally threatened or imprisoned by proletarian materialism. Neither am I a Neo-Platonist, with an alpha-stemming closed-world view of salvation ... as entailing a return to the Father, the primordial One from which man, in conjunction with the rest of Creation, 'fell'. I do not confound alpha with omega or think solely in terms of the former, and I have to confess to a poor view of those who, in this day and age, suppose that the Holy Trinity should be regarded as an alpha entity, with the Son and Holy Ghost as merely separate manifestations of the Father. I can perfectly well understand such absolutist reasoning in the context of the Middle Ages, which were autocratic in character and therefore partial, in their comparative primitivity, to an alpha-stemming evaluation. But in an incipiently omega age, an age the other side of democratic relativity, such a view of the Trinity, not to mention salvation, can only be obsolete; though societies upholding Catholicism doubtless contain individuals who would contest that, if only from their own aristocratic point-of-view. Having lived most of my life in a Protestant society, with its brain/ego dualism, I have never felt constrained to limit myself to old-brain/subconscious thinking. Nor have I allowed myself to identify too closely with its humanistic successor, since atomic criteria are largely alien and distasteful to me, and I have avoided, as far as possible, their worldly seductions. Instead, as a Catholic-born Irishman exiled in England, I have preferred to concentrate on new-brain/superconscious dualism and to develop, from a superconscious vantage-point, a uniquely transcendent concept of salvation which posits a steady progression towards free-electron spirituality in an omega culmination of evolution that, in its electron-electron attractions, is radically, indeed diametrically, antithetical to the proton-proton reactions of the alpha inception of evolution in the Father. Natural creation, including man, from a subnatural base is one thing, but supernatural creation, including Superman, from an artificial base ... quite another! It is both man's privilege and destiny to break entirely free of the natural and to aspire, ever more intensively, towards the supernatural. An omega-oriented closed society would have nothing to do with the Father, nor, for that matter, with His only begotten Son. Instead of worshipping these alpha and egocentric levels of God, the People, as superfolk, would realize their own spiritual perfection in the cultivation of pure spirit and thus, in effect, become the Holy Ghost, if on a comparatively humble level initially. No longer politically sovereign in the new brain, they would be religiously sovereign in the superconscious, a progression from electron particles to wavicles, as from the Republic to the Centre. Now the superconscious, with its capacity for artificially-induced visionary experience, is radically antithetical to the subconscious, which knows only the subnaturally-induced visionary experience of dreams. Dreams and trips - two diametrically antithetical levels of visionary experience - correspond, on their own terms, to the Father and to the Holy Ghost respectively, and it would be as impossible to confound the one with the other ... as to confound old-brain instinctual motivations with new-brain intellectual ratiocinations, corresponding to Satan and Antichrist. If we obtain an inkling of the Father through dreams, we draw nearer to the Holy Ghost through trips. And, in between, we find the natural consciousness of egocentric vision, which corresponds to Christ. Thus subconscious, conscious, and superconscious parallel the Holy Trinity in an evolutionary way, just as old brain, brain, and new brain parallel Hell, World, and Anti-world or, conceived politically, Henry VIII, Cromwell, and Lenin, corresponding to the Anti-Father, the Anti-Virgin, and the Anti-Christ, which find their political concomitants in the autocratic Kingdom, the parliamentary State, and the democratic Republic, while the Holy Trinity, by contrast, has its religious concomitants in the institutions of Temple, Church, and Centre ... in that order, with the Catholic Church being especially partial to the Blessed Virgin - no less a sort of intermediate divinity between the Father and the Son ... than the Second Coming is a sort of intermediate divinity in between the Son and the Holy Ghost, as germane to Social Transcendentalism.
132. If Eire was a genuine republic instead of a nominal one, it would have an executive presidency, like France and the United States. Instead of which it has a titular presidency, as though to confirm the fact that the Republic is recognized in appearance though not in substance. To all practical purposes executive authority rests in the hands of the prime minister and, through him, the government, so that an approximation to the liberal mode of parliamentary democracy, as practised in Britain, is the political consequence, suggesting a brain rather than a new-brain correspondence. Were the republican ideal (of new-brain exclusivity) more widely and deeply recognized in Eire, there would be little prospect of its becoming a Social Transcendentalist Centre in due course. But because of the especial importance attached to religion by the indigenous Catholic majority, Eire remains a republic in name and appearance only, in the interests, as remarked elsewhere, of political freedom. Its true bias is thus religious rather than political, the freedom struggles against the British having their origin in the negative motivation of freeing the Catholic majority from Protestant oppression and discrimination rather than in the genuinely positive motivation of forging a socialist republic, which, by contrast, has always been something of a 'red herring' or, at any rate, largely tangential to the main raison d'être of Irish independence. But a republic now exists and, willy-nilly, the People are politically sovereign, free to elect their own representatives, no longer subject to British or Protestant monarchic dominion. That is surely a good thing, but it isn't enough, in an incipiently omega age, to have- political freedom merely in order to be able to continue in traditional religious tracks, free from Protestant discrimination and retributive persecution. Doubtless Catholicism suits some people, but there are others - a growing number among the true Irish - who would welcome a new religious framework, appropriate to an omega age, in which an aspiration towards the Holy Ghost, conceived as the transcendent culmination of evolution, supersedes worship of the Father and/or Virgin Mary, and the People are accordingly religiously sovereign in their selves, no longer subject to the papal dominion of the Roman Catholic Church. Yes, here is stage two of the Irish freedom struggle! For having thrown off the British monarchy and embraced the Republic, all that now remains for the People to do is to throw off the Catholic papacy, through the Republic, and embrace the Centre ... in order that they may be set free from all dominion, their own traditional religious variety no less than the British political variety, subconscious as well as old brain, and thus come to realize their spiritual perfection in the fullness of an electron-wavicle equivalent, commensurate with the omega religion of Social Transcendentalism. If republicanism in Eire is not an end-in-itself ... by dint of the inherent religious bias of the Irish, it can at least be seen as a means to an end, and thus be fully vindicated for providing the political freedom in which the majority population can come, in due course, to vote for Social Transcendentalism in the full knowledge that it is the ideology of 'Kingdom Come' which, under the aegis of the Second Coming, can alone save them from proton-wavicle dominion for the higher freedom of electron-wavicle self-realization in the transcendent centres which Social Transcendentalism would be determined to erect. If the Republic has achieved anything, the People will not remain tied to the medieval skirts of the clergy but, on the contrary, be able to make-up their own minds as to the best course to follow, and vote accordingly! Only then will they be truly free. For once having transferred political sovereignty to the divinely-inspired Leader in return for religious sovereignty, the People need be in no doubt that he will have the power to free them from the autocratic clutches of the proton-biased Church and thus encourage them, as electron equivalents, to develop their own religious sovereignty in the subsequent People's theocracy ... of the full-blown Social Transcendentalist Centre. Yes, Social Transcendentalism values and champions the Republic to the extent that it provides the necessary political framework in which the ideology of 'Kingdom Come' will further its - and, by implication, the Irish people's - supertheocratic interests at the expense of everything outmoded and anti-People. Social Transcendentalism will be safe from the Roman Catholic Church in the democratic framework of the Republican State, and it will use the democratic weapons of the Republic to fight for the true Irish people's deepest and most long-lasting interests in the pure spirit of a transcendent freedom, as germane to true religion.
133. Between the Father and the Holy Ghost there is no contiguity, no more than there is any contiguity between the subconscious and the superconscious, or between pope and leader or, for that matter, old brain and new brain, as between monarch and president. Absolutes do not blend. Only with the in-between realm of Christ or ego or archbishop or brain or prime minister ... does a kind of contiguity with the absolutes exist, to the extent that the relativity of the atomic compromises reflects a diluted version of the antithetical absolutes while the compromises remain integrated entities in themselves. Likewise, a contiguity of sorts exists between God and Satan on the alpha level of the central star of the Galaxy and the sun, as between subconscious and old brain, or pope and monarch. No less than the central star of the Galaxy precedes the peripheral star that is the sun, so the subconscious precedes the old brain and, in the undifferentiated guise of God-Kings, the papacy precedes the monarchy in the evolutionary progression of alpha-stemming life. In regard to the latter context, it could credibly be contended that the Kings of Tara in ancient pagan Ireland were proto-popes, intended to embody and reflect the divine unity, in the central star of the Galaxy, behind the dualistic appearances of suns and planets, secular kings and populace. However, as alpha-stemming evolution progressed, so the original undifferentiated absolutism gave way to the dualistic absolutism of papacy and monarchy (corresponding to the further development of the subconscious and old brain within a psychic totality more differentiated than hitherto), which still derived its fundamental justification from the less-differentiated roots of the Galaxy in ... central star and sun. The monarchic slogan Dieu et mon Droit indicates the justification, within an alpha-stemming context, of the monarchy as a sun equivalent - 'Le Roi Soleil' - in relation to the first-cause central star of the Galaxy, which may be presumed to have 'given birth' to the sun. Certainly, the monarch is not the equivalent, on earth, of that central star, and therefore he cannot be identified with it - unlike the pope, who may be said to correspond to the Father and thus to sanction the rule of kings, just as the central star of the Galaxy is implicated in the existence and rotation of suns. No less than of monarchs, would Dieu et mon Droit serve the purpose of suns, those 'fallen angels', of which our sun is the Satanic root of all evil in the world, causing the planet to spin around it. Yes, if the sun could speak, it, too, could claim Dieu et mon Droit, as could the old brain in relation to the subconscious, since it is the instinctual motivations of the old brain, prompted by subconscious will, that cause the body to move on a basis analogous to the planet.
134. Materialism and idealism, Devil and God either side of the realistic world, of which nature is the epitome. For, unlike the Galaxy conceived in the hierarchical totality of central star, suns, and planets, and unlike man and, for that matter, the animals, who correspond to the galactic hierarchy of star-equivalent subconscious, sun-equivalent old brain, and planet-equivalent body (divisible, as with the planet, into three distinct levels, viz. blood, bone, and flesh), nature, with particular reference to trees, is bereft of a head, which is to say independent of a governing mind/brain, idealist/materialist dichotomy, since quintessentially realistic and, hence, corporeal. Nature does not revolve around the sun, like a planet, and consequently it is tangential to the hierarchical ordering of the Solar System, not to mention the Galaxy in toto. The chief distinguishing factor about nature, not least of all in relation to trees, is that it is static, does not revolve or move, like the human body, at the dictates of some superior governing entity. Naturally it is dependent on the sun for sustenance and growth, but that is all! Rooted to the earth and incapable of movement, it remains profoundly worldly, one might almost say heathen, and we need not doubt that the worship of nature will be especially prevalent in an age of realism, like the 18-19th centuries, when the old hierarchical order, embracing monarchs and popes, has been called into question, if not effectively overthrown, and a new concern for man in the world below, meaning this one, becomes the guiding principle, a concern which finds a palpable analogue in nature, seemingly independent of cosmic coercion. Whether we are mindful of Jean-Jacques Rousseau in the nineteenth century or of John Cowper Powys in the twentieth, the advocacy of nature has its raison d'être in the apparent freedom from autocratic tyranny that nature seems to reflect, and is accordingly a quintessentially Liberal ideal. But if it is Liberal, it is scarcely Socialist, and few indeed are the latter-day Socialists who, with their materialistic contempt of realistic compromises, subscribe to the doctrine of nature worship, or 'Elementalism', to cite Powys.
135. Why were the masses content to live under a cosmos-derived hierarchical system for centuries and then, at a certain later point in time, suddenly rebelled against it and, in some countries, freed themselves from its clutches? Why all the talk of freedom from tyranny or autocratic constraints when men had taken such bondage for granted times-out-of-mind? Evidently for the simple reason that they had changed, had become, under evolutionary and social pressures, different from what they were before. No longer peasants but, thanks in large measure to bourgeois gains at the expense of the aristocracy, incipient or actual proletarians, a different breed of men for whom the old order, suitable to peasants, was no longer relevant; a breed largely urban rather than rural, an artificial humanity scorning the subnatural/natural affinities of the peasantry; a breed that would not have come into existence had the bourgeoisie not created it out of their need for industrial exploitation and the correlative availability of a steady reservoir of cheap labour situated in the towns and cities. In sum, an electron-biased breed of humanity that must be accorded an antithetical status to the proton-biased breed of humanity which, as peasants, had preceded them, no longer creatures of the soil or identifiable with leaves, but city creatures, artificial and industrial, whether white- or blue-collar, intellectual or manual. And fated to struggle against that atomic breed of humanity which, whether in Cromwellian England or Napoleonic France, had wrenched power from the aristocracy and thereby established their own liberal societies - either parliamentarian, as in the (earlier) English Revolution, or republican, as with the (later and more radically materialistic, albeit still fundamentally realistic) French Revolution. Man evolves, and the final outcome is a completely different type of humanity, no longer partial to Fathers and Sons but potentially of the Holy Ghost, desirous of the freeing of electron equivalents from all proton and/or atomic constraints. Small wonder that such men look upon monarchs and popes, not to mention prime ministers and archbishops, with loathing and disdain! For them, only presidents and leaders will suffice.
136. Yet the electron breed of humanity is itself divisible into two kinds, viz. particle and wavicle equivalents, approximately corresponding to blue- and white-collar workers respectively, and it makes a lot of difference whether revolutionaries primarily side with the one kind or with the other, since the People's society that eventually emerges will have a bias accordingly, and the emphasis fall on materialism or idealism rather than on both equally. This is the distinction, of course, between Transcendental Socialism and Social Transcendentalism, with Antichristic and Second Coming affinities in each case. If the former, then the emphasis is on new-brain materialism and an executive presidency. If the latter, then the emphasis will be on superconscious idealism and an executive leader. In the first case a People's democracy, in which a premium is attached to the (comparatively) mindless manual work of the industrial proletariat, or blue-collar workers. In the second case a People's theocracy, in which a premium is attached to the (comparatively) mindful intellectual work of the commercial superfolk, or white-collar workers, with due emphasis on mind-oriented play as a higher long-term ideal than brain work. Thus while the Communist type of People's society puts the emphasis on the lowest kind of worker, the Centrist type of People's society to come will place due emphasis on the highest kind of worker - the one with a bias for mind over body.... Which should ensure the final and highest kind of People's revolution, with a superidealistic bias and a penchant for leaders who, in the Social Transcendentalist context, will be akin to transmuted presidents, a distinction duly emerging between the leader of any given Social Transcendentalist Centre (within a federation of Social Transcendentalist Centres) and the overall leader of the Centrist federation, who will have a superleading status the antithetical equivalent to the superruling status of the pope vis-à-vis individual monarchs within an alpha-stemming civilization. By which I mean that the overall leader, or superleader, will symbolize the projected spiritual unity of the Holy Ghost, the unitary aspiration of humanity towards the culmination of evolution, and will accordingly reflect a divine status commensurate with the superconscious, whereas the individual leaders of any given Centre will represent the various components of the federation and function on a quasi-presidential basis, with new-brain affiliation, albeit one transmuted in and by the Centre to a subordinate status vis-à-vis the superconscious, or superleader, that will accord with the 'social' side of Social Transcendentalism. Thus leaders will stand to the superleader as monarchs to the papacy, and they will take their guidelines for the overall integrity and ideological uniformity of the federation from him. Indeed, in the relatively undifferentiated distinction between superleader and leaders, we are closer to the like-distinction between the God-King of Tara and the regional kings of ancient Ireland, in accordance with the more unequivocally absolutist criteria of an extreme epoch in human civilization, than to the differentiated distinction between pope and monarch, which probably finds its latter-day antithetical equivalence in the distinction between 'leader' and presidents (as between the 'leader' of the 'Free World' - the American president - and the various regional presidents and/or prime ministers). However that may be, the superleader would have ideological jurisdiction over all the regional leaders, those heads of administration in the various Centres. In such fashion the Centre, conceived in its religious or transcendent form, and the Movement would remain linked together, part of an absolutist whole the higher side, in evolutionary terms, of atomic (church/state) dichotomies. No less than the old-brain/subconscious relativity of Kingdom and Catholic Church formed an integral whole derived from the galactic cosmos, the transmuted new-brain/superconscious relativity should form a like-whole in relation to the projected spiritual 'cosmos' of transcendent unity. (If, at first, the Second Coming is both active head of the Movement and theoretical head of the Centre, the two functions will be separated-out in the course of time, following the due emergence of People's theocracies throughout the Centrist federation.)
137. Subconscious idealism of an alpha-stemming Father-based society; conscious idealism of an atomic Christian society; superconscious idealism of an omega-oriented transcendental (of the Holy Ghost) society. Subidealism, idealism, and superidealism.
138. Old-brain materialism of an Anti-Father (Satanic) monarchic society; brain materialism of an Anti-Virgin (Cromwellian) parliamentary society; new-brain materialism of an Anti-Christ (Marxist) republican society. Submaterialism, materialism, and supermaterialism.
139. Divine and diabolic, wavicles and particles, in ascending orders of evolutionary relativity. To be balanced between one absolute and another in a different type of society or in a society with one of the above biases ... is to be a realist, though never more so than in the ego/brain relativity of Protestant Church and Liberal State. And yet, the natural worldly are always flanked by the godly and the devilish.
140. I would like to think that, when the history of Irish philosophy is taken into account, my work adds the final link to the chain of idealism which stretches from the Father-biased Eriugena through the Christian Berkeley to my own transcendental absolutism ... in Social Transcendentalist Centrism, the refutation and dismissal of the other two. For the closed society that I envisage would have no time for alpha or atomic levels of thought, but would be solely dedicated to its own omega level ... in the interests of spiritual progress towards the transcendent culmination of evolution, a progress that cannot be made without a complete and utter break with the past. That is why the Social Transcendentalist revolution must be the most far-reaching in the history of revolutions. For it ushers in, under Messianic auspices, the 'Kingdom of Heaven', and everything alien to that divine 'Kingdom' ... of the Centre ... must be swept away, in order that 'the good' may be saved, saved, in their predominantly superfolkish manifestation, from both church and state alike, though particularly the latter.
141. Yet the next and final civilization is not the end. For if 'the good' are truly to be saved, they must be saved, in due millennial time, from the body which, as I hope to have shown, is an alpha-stemming entity fundamentally partial, in its blood-bone-flesh triplicity, to autocratic criteria, particularly as pertaining to the old brain. Closer to the Father than to the Holy Ghost, the body can only be an obstacle to extensive spiritual progress and must accordingly be overcome, if a truly free-electron life form is to emerge. The mind and brain may evolve, attaining, at their zenith, to superconscious and new-brain affiliations, but the body stays more or less rooted to its animal origins, ever closer to subconscious and old brain, a natural thing that can never be equated with a truly People's level of evolution, and, for that reason, something that is essentially a thing of the past, not in harmony with transcendent striving. In fact, the further man evolves the more he is obliged to ignore the body, to reduce his commitment to it, in order to have greater spiritual freedom. A man with a new-brain/superconscious bias will lead a rather sedentary life, his psychic integrity suggesting that, whilst he may live in the body he is emphatically not of the body, being, in effect, of the Holy Ghost and thus above it, obliged to look down on it from a closed-society vantage point, scornful of its feudal hierarchies, not excepting the old-brain/subconscious mind's control of and association with it. Doubtless such a man will understand that a genuinely classless, free-electron society can only be established after the body has been overcome by scientific means, and the human brain is artificially supported and no-less artificially sustained in collectivized contexts, thereby giving birth to the first of two stages or types of post-human life - namely, that of the Superbeings (a term which conveys a more genuinely post-human impression than would, say, the use of a term like 'Supermen' which, following Nietzsche's lead, I was formerly disposed to adopt to this particular concept of the post-human, and as recently as in earlier parts of this book). Now the resulting life form, superior to man to the extent that it would be totally above the body and thus free of feudal attachments, would hypertrip, or undergo artificially-induced visionary experience more extensively and doubtless more intensively than ever the transcendental men (supermen) of the corresponding phase of the preceding civilization did, with greater spiritual freedom the logical corollary. But such a life form would still fall short of a truly classless, free-electron status by dint of the survival of the old-brain/subconscious mind, not to mention mid-brain/conscious mind, so that remnants of autocratic antiquity and of democratic atomicity would cling to it, preventing a completely transcendent absolutism. Hence the need for a second post-human life form engineered out of the first by qualified human technicians, who would surgically remove the old brain and recollectivize the remaining new brain(s) on a more intensive basis, the result being a totally new collective entity which, in contrast to the preceding life form, would hypermeditate towards transcendence, or the emergence of pure spirit, of free-electron cohesions, from the intensive superconscious beatitude of this ultimate manifestation of millennial life. How many such new-brain collectivizations, or Supra-beings, there would be ... I cannot of course know, nor how long it would take any given Supra-being to literally attain to the post-Millennial Beyond. Yet they will probably - indeed almost certainly - be set free of earthly proximity in special space centres, the better to cultivate pure spirit in a suitably transcendent context. And each of these centres, with their precious occupants, would constitute a truly classless society, free from even the millennial technicians and not least of all from old brain and subconscious - those monarchic and papal equivalents of the alpha-stemming past. Only with these new-brain collectivizations would a truly and intensely omega-aspirant future get properly under way, an aspiration destined, when all transcendences (of electron-electron attractions) have emerged and converged towards one another, to culminate in the indivisible unity of the Omega Point, the supernatural culmination to all electron evolution, owing nothing whatsoever to the alpha inception of evolution, and having nothing whatsoever to do with stars or suns or planets or moons - those alpha-stemming phenomena of the subnatural past. Here the true unitary Oneness of the genuinely divine, not the apparent unitary Oneness of the Alpha absolute, the central star of any particular galaxy that lords it over both suns and planets alike, but which is really one of a myriad such central stars throughout the numerous galaxies that co-exist, and have long co-existed, from the beginning of the Universe. For the Universe did not spring, like the Galaxy, from a unitary Oneness behind all dualism but, on the contrary, from numerous large primal stars, each of which were in anarchic competition with the others and fated to become Father equivalents vis-à-vis the suns and planets which were destined to form galaxies, to revolve around the central star from which, in effect, they had 'fallen'.
142. Thus, viewed from a universal perspective (as opposed to a merely galactic one), dualism not out of primal unity but out of numerous primal unities ... attesting to the archdiabolic nature of the Alpha absolutes, in contrast to the archdivine nature of the Omega Absolute, which is destined to emerge at the culmination of electron evolution in a definitive and ultimate unitary Oneness, a unitary Oneness that, unlike the subidealism of the Father, would never engender suns and planets but, on the contrary, be complete in itself, blissfully saved for evermore. Neither Creator-God nor Creating-God, the Omega Absolute would be the Created-God, a perfect consummation to electron striving, a refutation of everything stemming from the proton inception of the Universe, a supertruth and not a subfact. Such a God would never co-exist with the Devil and the world. This is the unitary Oneness beyond all dualism, the Oneness towards which the best people on this planet tend. May those who are not the best suffer the consequences of their alpha-stemming diabolism and be returned to it in due course! Those who reject these divine revelations pass moral judgement upon themselves. Those who accept them ... are already on the road to Heaven.
143. Of course, Communists are not alpha stemming, neither in an unequivocally proton guise (like the aristocracy) nor in an attenuated, or atomic, guise (like the bourgeoisie), but they aren't exactly omega aspiring either, since their electron-particle bias, which is principally directed against atomic relativity, keeps them partial to materialistic criteria within the context of a proletarian humanism, commensurate with a People's democracy. Consequently, it is unlikely that many Communists will rush to endorse such revelations as I have herein compiled, since they live under the delusion that theirs is the final word and that Communism has truly global applicability, much as Lenin and Trotsky (not to mention Marx) also did! Fortunately, however, that is far from being the case, though I don't doubt that Socialism can and will spread farther afield in the course of time. Yet for those peoples who are capable, in their inherent idealism, of an electron-wavicle bias, then nothing short of Social Transcendentalist Centrism will suffice, because this is the ultimate ideology, one that envisages not merely the overcoming of the bourgeoisie in the People's interests but, as a long-term goal, the overcoming, through advanced technology, of the People ... in order that they may be transformed into the post-human life forms of the Superbeing/Supra-being Millennium and accordingly draw all the closer to that omega culmination of electron evolution in pure spirit. More radical than and superior in every respect to Communism, Social Transcendentalism demands nothing less than an omega-aspiring world, and it is confident that such a world can eventually come about, even if it must bide its time and resign itself to sharing the globe with Transcendental Socialism in the meantime. God and Devil on the People's levels of Messianic superidealism, appertaining to the visionary superconscious, and Antichristic supermaterialism, appertaining to the rational new-brain. But, of course, while the former may be more genuinely divine than on any preceding level of idealism, the latter is certainly less genuinely diabolic than on any preceding level of materialism, the rational new brain being biased towards electrons and thus not so much a straight (evil) antithesis to the visionary superconscious as a 'good evil' in relation to the 'evil goodness' of the latter. And this is something that applies no less to the distinction between Transcendental Socialism and Social Transcendentalism, the two ideologies I have been discussing throughout this work, and which I believe to lie beyond the more absolutist distinction between Communism and Fascism, corresponding more unequivocally to new brain and superconscious respectively. By which I mean that while Transcendental Socialism is predominantly an ideology of the new brain, it is infused with a subordinate superconscious dimension, just as Social Transcendentalism has its preponderant superconscious affiliation infused with a subordinate degree of new-brain materialism, neither of these ideologies completely absolutist but relativistic, with a bias one way or the other, depending on the ideology in question. In the one case fascistic Reds, in the other case communistic Whites, both of which are drawn closer together though still running separately, as it were, on parallel tracks. Now I can think of no better paradigm to illustrate this paradox of divine diabolism and diabolic divinity than to draw the reader's attention to the contemporary distinction, in People's modes of road transportation, between streamlined motorbikes on the one hand, and stripped-down scooters (or scooters with part of the engine on display beneath the body casing) on the other, each of which are of smaller scale than the preceding communistic bikes and fascistic scooters, yet both of which reflect a realistic compromise between idealism and materialism, wavicle casing and particle engine, albeit with an appropriately dissimilar bias in each case - the streamlined motorbike predominantly a thing, in its engine bias, of the new brain; the stripped-down scooter preponderantly a thing, in its streamline bias, of the superconscious - People's levels of realism beyond the idealism of Communist and Fascist absolutes. And, needless to say, beyond the antagonism between Rockers and Mods that has traditionally gone with them!
144. Other distinctions which could be made on these People's levels are between, on the Social Transcendentalist side, radio headphones of a slender construction with centralized foam ear pads, and, on the Transcendental Socialist side, radio headphones of a chunky or squat construction with ring-like cushioned earpads, each of which are beyond the Fascist and Communist levels of pocket-sized portable radios with one band and (depending on the type) slender or squat constructions, plus the optional availability of a single earphone. Beneath these, one can speak of democratic radios of one sort or another, usually with two or more bands, of larger scale, run on mains and/or batteries, with tone-and-volume controls, a speaker rather than an earphone norm, and so on - the Labour and Conservative models slightly more absolutist, in one way or another, than the Liberal model from which they derive.
145. Everything can be ideologically categorized, and means of lighting a cigarette are no exception, whether we are considering matches or lighters, bourgeois naturalistic or People's artificial modes of striking flame. In the first case, Liberal large red-tipped matches leading to Democratic Socialist small red-tipped matches, which are opposed by radical Conservative small brown-tipped matches. Beyond which one can speak of the Marxist and Nazi distinctions between small red-tipped or brown-tipped strip matches, a sort of parallel to pocket transistors with, instead of one band, one tinder strip on which to strike a match, the design accordingly absolutist rather than relativistic in construction. And in the second case-proper, the theocratic rather than democratic levels of People's modes of striking flame, a distinction between squat silver-cased lighters on the one hand and ... slender, tubular transparent plastic lighters on the other hand - Communist and Fascist, with each of them becoming more refined and drawing slightly closer together in construction as Transcendental Socialist and Social Transcendentalist criteria duly emerge, opaque plastic replacing metal in the former type, transparent plastic being replaced by opaque plastic in the latter type.
146. Whilst on the subject of flame (an inherently diabolic, because proton-constituted, phenomenon), it should be noted that electric fires of one kind or another pertain to the democratic level of heating, particularly on the left-wing side, with one-bar electric fires establishing a sort of Marxist climax to an essentially relativistic tradition, whereas fan heaters pertain to the higher People's level ... of a theocratic equivalence above and beyond the term 'fire' and, consequently, having no connection with red-hot filaments or bars. Doubtless such fan heaters can be divided into Social Transcendentalist and Transcendental Socialist equivalents, and I fancy that while the tall, slender, quieter ones with a vertically-positioned rotational switch pertain to the former, the flat, squat, noisier ones with a horizontally-positioned rotational switch pertain to the latter - a distinction, clearly, between idealism and materialism, wavicles and particles.
147. Whether one has a democratic or a theocratic concept of the People will to a large extent depend on the political tradition to which one's country has been accustomed, which is itself to some extent dependent on racial factors. Those who think of the People democratically will be Socialists; those who think of them democratically in a theocratic way will be Communists; and, finally, those who think of them theocratically in a democratic way will be Centrists. In the first case, it will be thought desirable that the People should become direct owners of the means of production. In the second case, it will be thought desirable that the People should become indirect owners of the means of production through the bureaucratic machinery of the State. But in the third case, to which I subscribe, it would be thought desirable that the People should be released from all materialistic responsibilities of ownership by the Centre, so that they may be all the better qualified to cultivate their spiritual sovereignty in due course, a sovereignty which the Centre alone can impart to them. Of the three systems, or concepts of the People, the third is by far the best, though the second is unquestionably preferable to the first, which would simply leave the People burdened by direct collective ownership (assuming, for the sake of argument, that such a procedure were possible) - a not-unattractive proposition to materialists and culturally inferior types who, in their proton bias, lack even the vaguest notion of a transcendent idealism, but contemptible even from a Communist point of view, which is rather more anti-democratic than genuinely theocratic.
148. Largely because of an enforced English upbringing and consequent acquaintance with British political moulds, I have tended, throughout my work, to use English political equivalents when ascribing an ideological significance to any particular phenomenon, so that Liberal, Labour, and radical Conservative (not to be confounded with old-style Conservative) designations have been the norm, at least as far as bourgeois and/or petty-bourgeois phenomena are concerned. But for Irish readers, for whom most of this work is primarily intended, a workable equivalent of the above designations can easily be substituted, with Fine Gael taking the role of the Liberals (latterly the Liberal Democrats), Fianna Fàil taking the role of radical Conservatism, and the Irish Labour Party conveniently stepping into the role held by Labour [latterly New Labour] in Britain. Thus Irish liberalism, nationalism, and democratic socialism - the three principal modes of modern democratic politics. Beyond which lie the Nazi or, at any rate, quasi-Nazi (Social Nationalist?) and Marxist equivalents of Sinn Fein supernationalism on the extreme right and socialist internationalism on the extreme left, with the Communist Party standing to the Socialist Party of Ireland as Soviet-style Communists to Marxist Socialism in general. Clearly, the only political interest left to be added - excluding the historical role of 'Blue Shirt' Fascism - is the supra-nationalism of Social Transcendentalism, which desires nothing less than the democratic supersession of the Republic by the Centre, and the formation, forged in due diplomatic time, of a Centrist federation.
149. This 'book' is a sort of superphilosophy beyond all aristocratic and bourgeois modes of literary production, a uniquely People's level of writing which is intended as the 'materialistic' counterpart to the purely abstract superpoetry which I have also pioneered in the name of a Centrist idealism. Such collectivized and cohesive aphoristic/notational writings as are gathered here may be regarded as pertaining to the 'social' aspect of Social Transcendentalism. They signify the culmination of my theoretical work and, hopefully, will stand as a beacon of light to progressive humanity, particularly to those who, through unconscious or premeditated superfolkish predilection, flock to the wavicle rather than the particle side of People's ideology - supertheocratic to the manner born!
150. How significant that electric guitars are usually divisible into two kinds, viz. the slender streamlined 'Stratocaster' kind with an absolute machine-head, and, by contrast, the squat utilitarian 'Gibson' kind with conventional relativistic machine-head: clearly a distinction between fascistic and communistic alternatives.
151. As a Fascist, or perhaps Nazi, alternative to racing cars on the Extreme (Marxist) Left, we could cite encapsulated land-speed rocket cars and/or certain types of hot rod on the Extreme Right, 'cars' that tend to race in a straight line rather than round in circles on ring-like tracks, and which therefore suggest a wavicle as opposed to particle bias. A materialistic 'theocratic' affiliation, falling short of the properly fascistic and/or centristic idealism of scooters (just as streamlined electric guitars, stemming from an acoustic tradition, fall short of the properly theocratic idealism of synthesizers - those omega instruments which, in contrast to guitars, should receive Social Transcendentalist clearance for use in transcendent centres).
152. We can and should distinguish between Nazi and Fascist, as between Germanic materialism and Latin idealism. Germany is better known, unlike Italy, for the production of communistic motorbikes than fascistic scooters. But Japan would appear to have taken the lead in the production of both streamlined bikes and stripped-down scooters - those Transcendental Socialist and Social Transcendentalist equivalents which, in their biased relativity, indicate a new realism.
153. Racial superiority and spiritual and/or cultural superiority don't, as a rule, go together. Racial superiority is largely a thing of the blood, an alpha-stemming phenomenon, whereas spiritual and/or cultural superiority is largely a thing of the mind, idealistic rather than materialistic. 'Strong races' may be racially superior to 'weak races', but they are unlikely to be culturally superior. The traditional domination of 'the weak' by 'the strong' is becoming a thing of the past. For we are witnessing an age when not strength but cleverness is the primary asset, and 'the weak' are generally the ones who have it. The traditional or typically strong man sees only the weakness of the gentler races, and this confirms him in his own sense of racial superiority. Little does he realize that cultural cleverness is the other side of the coin which 'the weak' alone are in possession of and which they may well use, in due time, to undermine his strength and transmute him into something more akin to themselves, making racial superiority a thing of the past. For the truly-evolved and superior peoples are above race, since beings of the mind, and the superconscious mind above all!
154. As creatures, traditionally, of the old brain, with its monarchic allegiance, the English have always been doers and actors on the world's stage, in complete contrast to the Irish who, with their traditional subconscious bias and correlative papal allegiance, have long been teachers and dreamers on it. Step this alpha dichotomy up beyond atomic dualism to the omega level, and one will find new-brain socialists and superconscious transcendentalists respectively.
155. Interesting how the three main racial groupings on this planet, viz. mongoloid, caucasoid, and negroid, appear to mirror the basic tripartite planetary distinctions between fiery core, mineral crust, and organic soil - yellow, white, and brown. I leave the reader to attribute a moral or social significance to this, assuming one to exist.
156. One of the reasons why Gaelic has not 'caught on' or become completely credible in the Republic of Ireland is that not all Catholics there are of gaelic origin or persuasion, but that, on the contrary, quite a few of them are of Norman or Danish or Saxon or mixed descent, and accordingly not particularly disposed to the traditional language of the Celtic majority. And yet they are and must be accounted 'true Irish', by dint of their Catholic allegiance. It is only the Protestants, particularly in the North of Ireland, who are less than 'true Irish', and this irrespective of whether they be of Celtic or Saxon or Pictish or any other origin. Let no-one think that the opposition of Catholics and Protestants is purely a racial or tribal matter! It is rooted in age-long discrimination by Protestants against Catholics, some of whom may well have been of Saxon or Danish or Norman origin, and thus to a large extent it transcends merely racial considerations. Irish Catholics descended from the early English colonists may well be categorized as 'true Irish', but not their later Protestant counterparts, who went on to form the Ascendancy and, with English connivance, to discriminate against Catholics irrespective of their origin, though most especially against the lowly - those who'd had to endure the yoke of earlier conquerors and consequently were less than socially well-placed.
157. It has to be said that the Irish tricolour, with its green/white/orange divisions intended to symbolize the peaceful unity of Catholic and Protestant (both Anglican and Presbyterian) does not and has never accurately reflected political reality in Ireland, where, contrary to such a unity, there would appear to be an irreconcilable gulf between the two main ethnic traditions, neither of which is prepared to compromise with the other ... where religious or national identities are at stake. Indeed, the tricolour is really quite irrelevant to the South, given the comparative absence of Orangemen there, and is therefore anything but a representative flag for an overwhelmingly Catholic, and hence 'green', nation.
158. In complete contrast to the ruling class of the alpha-stemming societies comes the leading class of the omega-aspiring ones. No less a unique minority class than the ruling class of yesterday, the leading class of tomorrow are the electron successors to the atomic representative class of today. Theocracy succeeding democracy, autocracy preceding it. But although separate classes will exist in the Centrist civilization to come, it will not be a class society in the real or open-society sense of having absolutist distinctions between proton equivalents, atomic equivalents, and electron equivalents, viz. aristocracy, bourgeoisie, and proletariat. Indeed, it will no more be a class society in this atomic sense than was the feudal, or autocratic, society of an alpha-stemming proton-biased humanity, essentially divisible into royals, nobles, and peasantry. However, the elimination of relative class distinctions, as between one sort of electron equivalent and another, leaders and led, can only come about on the plane of our envisaged new-brain collectivizations in the second phase of the post-Human Millennium.
159. I have always found those who evaluate a person's class according to his wealth to be narrow materialists. That is certainly one way of evaluating an individual's class, and doubtless a way which preponderates in materialistic countries like England. But there is another and higher way, one of the mind as opposed to the brain, which could be described as the idealistic evaluation, taking not what a person owns but what he knows into account. Finer than the particle types, or classes, are the wavicle types, or classes, who own the less the more they know. Judging a person on this basis, and evaluating him accordingly, will tend to preponderate in idealistic countries like Eire. One could say that there it is not the materialist who is 'top dog' but the idealist, not the millionaire but the scholar, not the politician but the priest.
160. Man is divisible, on a similar basis to the above, between those in whom the will preponderates and, conversely, those in whom the imagination has priority - in short, between doers and be-ers, corresponding to a brain/mind dichotomy. Now here I immediately think of Malcolm Muggeridge and concur with him in ascribing a diabolic status to the will, which moves the body, and a divine status to the imagination, which glorifies the mind. But in between will and imagination we find intellect, which is a kind of combination of each, a middle-of-the-road norm analogous to the dichotomy between church and state, wherein words, which pertain to the imagination, are manipulated by rational processes which pertain to the will, and an atomic compromise duly ensues. Writing is a will-biased mode of intellectuality, reading, by contrast, a mode of intellectuality biased towards imagination. Active and passive manifestations, respectively, of intellectual endeavour. Doubtless there are kinds and levels of intellectuality, of whatever type, and I believe one could define them in terms of sub-intellectuality, intellectuality, and super-intellectuality, corresponding to subconscious/old brain, conscious/mid-brain, and superconscious/new brain, which would pertain, by and large, to distinct evolutionary epochs, to writers as far apart as Plato, Shakespeare, and Sartre. Now, by a similar token, we can take it as axiomatic that there are kinds and levels of imagination, starting with subconscious imagination in dreams, proceeding to conscious imagination in daydreams, and culminating in the superconscious imagination of artificially-induced visionary experience. Yet what applies to imagination should equally apply to will, beginning with will on the old-brain level of serving, through bodily movements, autocratic man; proceeding to will on the mid-brain level of serving, through bodily acts, democratic and/or Christian man; and culminating with will on the new-brain level of furthering, through revolutionary struggle, the People's interests. Protons, atoms (neutrons?), and electrons - three distinct stages of human evolution, with no-less distinct types of men at each stage. Of course, one could distinguish, in the interests of a more comprehensive picture, between the inner and the outer, the introverted and the extroverted manifestations of each stage, and with both imagination and will no less than with intellect, which, in any case, tends to reflect the progress or situation of the other two. Doubtless subconscious dreaming is a proton inner, whereas painting-proper - imaginative, biblical, mystical, mythical - is a proton outer, as though symbolic of dreams or visions, which one contemplates from the outside, as in an ecclesiastical age. Similarly the conscious exercise of imagination in daydreaming or, better still, the perusal of literary texts, particularly imaginatively-fashioned novels about which the reader is obliged (if imaginative) to formulate an inner vision of the story and context it embodies, is an atomic inner, whereas film-proper - based on a narrative plot either directly or indirectly taken from literature - is an atomic outer, suitable to a secular age. Beyond which we will find that superconscious tripping, or experience of artificially-induced visionary consciousness, is an electron inner, whereas the contemplation of holograms is an electron outer, the hologram viewed, like paintings and films, from the outside as an object in space. Likewise, in distinguishing between the two kinds of will on each level or stage of the evolutionary journey, we can speak of body dancing for the pleasure of some autocrat as an inner use of proton will, fighting in wars or battles as its outer use. Similarly we can speak of serving fellow democratic and/or Christian men through bodily works as an inner use of atomic will, competing with them in physical sport, like football or cricket, as its outer use. Finally, we should speak of furthering the interests of Communist and/or Centrist men as an inner use of electron will, competing with them in intellectual contests of one sort or another as its outer use.
161. Thus we can see that will and imagination ascend along holonic spectra from an alpha inception to an omega culmination via an atomic compromise, and no less than the Devil and God, while flanking the worldly intellect on its own holonic spectrum of ascending value ... before eventually outflanking and transcending it at the omega levels of new-brain will and superconscious imagination. An age should reflect a given level of will and imagination, as well as a given kind of will and imagination; though this latter will be partly dependent on racial and cultural factors which distinguish one from the other on the basis of inner idealism and outer materialism. In an atomic society virtually all levels and kinds of will and imagination may be known, but they are likely to be coloured or influenced by the age. For example, when modern man indulges in war, which, strictly speaking, pertains to an outer use of proton will, he generally does such on an artificial basis commensurate with a new-brain bias. The ancient Romans, by contrast, had a more natural means of fighting wars and, not surprisingly, their competitive sport, or gladiatorial contests, were a lot bloodier and more biased towards protons than ever latter-day football matches tend to be, even though we could argue that, as a kind of sport, such contests appertained to an outer use of atomic will, albeit one conditioned, in their case, by the naturalism of an old-brain bias. Thus while modern warfare may assume quasi-sporting qualities on account of the prevailing contemporary outer use of atomic will as germane to modern sport, ancient sport, by contrast, assumed martial qualities on account of the then-prevailing outer use of proton will as germane to ancient warfare. In the one case, a sophisticated, albeit lethal, game; in the other case, a bloody, albeit entertaining, sport. Therefore whilst even ancient sport was an intimation of something higher and better, modern warfare, despite its technological sophistication, has its ancestry in something lower and worse - pertains, in other words, to an updated version of an essentially proton-biased use of will. Man strides up and down an holonic spectrum encompassing the different levels and kinds of will, not to mention imagination and intellect, capable of descent, even these days, to outer subwill in warfare, but also capable of ascent beyond outer will in sport to outer superwill in intellectualized 'sporting' competitions, like snooker or chess. Additionally there are the inner distinctions to be borne in mind as well, the co-operative rather than merely competitive use of will, with the service of People's causes the highest manifestation of will in ... inner superwill. As for imagination, as superior to will as mind to brain, the inner super-imagination, so to speak, of artificially-induced visionary experience through hallucinogens like LSD must be accounted the most superior kind of imagination, beyond both daydreams and, for that matter, artificially-induced daydreams through literature and, beneath these, subnaturally-induced visions through sleep. Whereas sub-imagination stems from the alpha, super-imagination aspires towards the omega, has no contiguity whatsoever with dreams. But just as sleep precedes dreams, both literally and in the rather more evolutionary sense of there being unconscious before subconscious, darkness before light, so, on the omega level, do trips precede the hyper-awakefulness of transcendental meditation, the superconscious preceding the supra-conscious, or hyperconscious, of electron pure mind, as though in reverse order to the alpha phenomena, with superconscious appearances leading to the hyperconscious essence of the ultimate being, as much above super-imagination as the primeval darkness of the sleeping unconscious was beneath sub-imagination.
162. Broadly, and within the basic terms already outlined, it can be said that imagination on the subconscious level stems from the Father, whereas will on the old-brain level stems from the Devil and intellect on the psychic level paralleling these absolutes stems from the natural world, so that the distinctions between the central star of the Galaxy, the sun, and the planet(s) is perceived as the root source of the subsequent development of and similar distinctions between sub-imagination, subwill, and sub-intellect - all alpha-stemming psychic phenomena. Certainly, sub-imagination precedes subwill no less than the central star of the Galaxy precedes the sun or, to switch back to the figurative side, than the Creator precedes Satan. Now just as certainly it can be maintained that superwill must be succeeded by super-imagination, new brain by superconscious, if the subsequent hyperconscious approximation to the Holy Ghost is to be achieved, and ascending progressive life accordingly draw closer to that culmination of electron evolution in pure spirit. To perceive the psyche divided into but will and intellect, as with Schopenhauer, is to have a blind-spot for what is best and highest in it, to be confined to the comparative darkness of a materialistic and worldly evaluation which leaves the light of idealism completely out-of-account, and can only make for a pessimistic view of man in the world. As a Protestant monarchist of German stock, Schopenhauer was only too ready to ignore imagination in his division of the psyche into will and intellect, the former primary, the latter secondary, and many are those who have since gone even further down the slippery slope that leads to a dead-end of worldly materialism in some more radical combination of the two, with 'wisdom' to the effect that man is never freer than when he acts, or that consciousness is a mere void commensurate with a psychic nothingness - the Existentialist vacuum which owes more than a little to Schopenhauer's wilful intellectuality! Unlikely that such latter-day pessimists would think of putting something into the 'void' which would fill it with a divine presence of artificially-induced visionary experience commensurate with super-imagination, and thereby open-up the way to superconscious self-realization in the blessed revelations of an LSD trip! Lacking even a sense of atomic imagination, how can they be expected to envisage superimagination, particularly when their literature or, rather, anti-literature is of such a materialistic kind as to preclude all but a Social Realist super-intellectuality at the end of the day, an intellectuality necessarily in the service of superwill? No, let us leave these pessimists and nihilists to their Existential fate and return to the superidealistic destiny of our psychic optimism, wherein the 'void' is negated in the trip, and the resulting superconsciousness is perceived as a stage on the road to the still higher, purer mind of the hyperawakeful transcendentalist, for whom consciousness is more than just a Given but a thing in the process of evolution towards some far superior unimaginable goal of pure spirit - a hyperconsciousness in the meditative making!
163. Better than the Jacobin ideal of the centralized state, which led to the modern republic, is my ideal of the state-like Centre which, paralleling the superconscious rather than the new brain, should lead to a Centrist federation, or federation of Social Transcendentalist Centres, in due superidealistic time.
164. Free speech, as relative to an open society, could not and would not obtain in a supertheocratic society. When you have a transcendent absolutism of the Holy Spirit you do not want people talking or writing about the Father or Christ - at least not in a positive way. And the same applies to their political concomitants in royalism and parliamentarianism. A society aspiring towards the omega culmination of electron evolution should be above everything that stems from the proton roots of the Universe. It cannot and should not tolerate aristocratic and bourgeois criteria.... Which means that it cannot and should not tolerate anything alien to the People and their free-electron integrity. Aristocratic and bourgeois elements, with proton and atomic biases respectively, would have to be consigned to the rubbish heap of social history. You do not achieve a free-electron society with proton devils still extant! Such a society, necessarily transcendent, should be pertinent to the People all along the line!
165. Significant that working-class areas of a city are always more crowded or populous than bourgeois areas, since the People are accustomed to living in closer proximity to one another and have a predilection, in consequence, for the crowd. Compare the sparseness of Hampstead High Street on a Sunday afternoon with the density of Camden Town, and one sees only too clearly the distinction between a bourgeois and a proletarian area! In the former context there is plenty of space between people, who consequently remain individuals, whereas in the latter context pedestrians are transcended in and by the crowd, which, filing slowly along the street, assumes a quasi-religious processional significance commensurate with the blending together, in indivisible unity, of proletarian consciousness.
166. Traditionally the distinction between buildings and streets parallels and reflects the atomic dichotomy between particles and wavicles. A traditional view of the common man as the 'man in the street' would suggest that a distinction exists, and has long been recognized to exist, between those who frequent the streets and those, on the contrary, who by any large remain ensconced behind closed doors in fidelity to a predominantly private lifestyle. From which one could infer that the People are more disposed to street - and hence public - life than the bourgeoisie, whether literally or in terms of frequenting sidewalk cafés, pubs, boutiques, market stalls, etc. - a further distinction which may well reflect a People's polarity between superfolkish and proletarian types. However that may be, as a form of impersonal public life, the street and its attractions have long appealed to the common man and is, in a sense, his true home. We need not expect things to be greatly different in this respect in the immediate future, even if the 'street' becomes part of an indoor complex and properly electron criteria duly obtain. For it would seem that the atomicity of the traditional building/street dichotomy is more biased on the proton side of the atom than on its electron side, which, if contemporary architectural trends are anything to judge by, is only now beginning to emerge in an appropriately interiorized form - one strictly pertinent to proletarian or superfolkish identification. Doubtless such an interiorization of the street will be a salient feature of even the most advanced (spiral-city?) architecture of the future, when both 'building' and 'street' will be part of an homogeneous structure towering up towards the sky on a basis analogous to the Telecommunications (formerly Post Office) Tower in London, though, in addition to lifts, with spiralling ramps reminiscent of the Guggenheim Museum of Modern Art in New York - undoubtedly one of the contemporary world's most advanced buildings, albeit conceived rather more on a Transcendental Socialist than a Social Transcendentalist basis, with, for example, peripheral ramps. In the Social Transcendentalist future, however, I am confident that spiralling ramps, suitable for trikes and small scooters, will be rather more central than peripheral to the building complex, as though expressive of the wavicle essence of the predominantly theocratic structure (yet not so central that the ascent is too steep!). We must think in terms of People's theocratic architecture no less than in People's theocratic terms generally, and while the Transcendental Socialist type of building will be materialistic and squat, Social Transcendentalist architecture, by contrast, should tend towards the idealistic and tall, as befitting the wavicle essence of the supertheocratic. Yet both types of People's architecture will be curvilinear in design, which is to say, circular, whether on a ring-like (Transcendental Socialist) basis or, conversely, on a centralized (Social Transcendentalist) one - a distinction partly conditioned by ideology and partly by function. For there can be no doubt that the ring-like circular housing estates built, for instance, in Northern Ireland in recent years reflect, in their materialistic and squat construction, a Transcendental Socialist bias. They would equate perfectly well with a streamlined motorbike.
167. Obviously a Social Transcendentalist society would prefer things to be on its own ideological level as much as possible, and would have a bias accordingly; but it would not categorically ban things Transcendental Socialist, since they, too, are on the People's level - even if on a rather more anti-democratic than genuinely theocratic basis - and are popular with most people of proletarian identity. If such a society turned against anything on the People's level, it would have to be with regard to the purely communistic, or 'democratic' level, as mentioned elsewhere, as well as to its fascistic or, rather, Nazi counterpart. So while, to give a single example, a Social Transcendentalist society would prefer small stripped-down scooters to streamlined motorbikes (and these latter Transcendental-Socialist equivalents to communistic plain motorbikes, not to mention fascistic streamlined scooters), it would nevertheless prefer such motorbikes and scooters to either communistic racing cars or Nazi hot rods and/or land-speed rocket cars. In fact, it would ban the use or purchase of these latter kinds of cars and take steps to discourage the use or purchase of both streamlined scooters and plain motorbikes, preferring to place an emphasis on their relativistic successors - those streamlined motorbikes and stripped-down scooters - in order to encourage a more up-to-date and realistic form of People's road transportation. Also it would encourage the adoption of trikes, which would probably appeal to the less radical and more numerous core of the People, whose natural predilection is rather more democratic than theocratic.... Not that these trikes should be regarded as or mistaken for cars; but they are, at any rate, somewhat less theocratically radical in design than scooters or even motorbikes.
168. However, if a Social Transcendentalist society would be fairly indulgent of things on the People's levels, no matter which type, it would be less than indulgent of things beneath them, including such comparatively bourgeois things as cars, and such unequivocally aristocratic things as horses. In fact, it would be so much against an open-society indulgence of proton-stemming and atomic phenomena ... that it would feel obliged to take measures to phase-out such phenomena from the standpoint of the closed society it was intent upon developing, particularly the lowest or most alpha-stemming phenomena, like horses. Under Social Transcendentalism, the idiotic and primitive passion for horses, which certain sections of the Irish public tend to uphold, would be categorically opposed, and steps duly be taken to put an end to both horses and, if necessary, incorrigible horse-lovers alike! Yet what applies to horses, especially race horses, applies no less to pet dogs and other unnecessary animals. A society aspiring towards the culmination of electron evolution in pure spirit should not have any great fondness for or contact with beasts! That is all very well in an open, or atomic, society; but in a free-electron society, as germane to the People, it would be totally absurd and, what's worse, a crime against the Holy Ghost. Measures would have to be introduced to ensure that only things pertinent to the People obtained in the Social Transcendentalist Centre, where only the highest, because truly divine, criteria could apply. For what pertains to the world cannot also pertain to the 'Kingdom of Heaven' which the Second Coming intends to establish here on earth. Those who are not of the world, meaning the People, will be saved from it and admitted to the heavenly Kingdom of the Social Transcendentalist Centre. It is neither possible nor desirable to have both the world and Heaven on the supertheocratic level of true religion. Only Christians, and in particular Protestants, strive to have the 'best of both worlds', acknowledging Heaven with their feet firmly planted in the world. But their Heaven is neither of the Father nor of the Holy Ghost but (is) an inherently Christian one that parallels and co-exists with the world. A Heaven in the world rather than either before it (as with the Father) or beyond it (as with the Holy Ghost). Rest assured that the truly transcendent Heaven of the Holy Ghost is most emphatically beyond the world. And it begins with the Social Transcendentalist Centre.
169. If on account of its inherent Roman Catholic majority, Ireland is traditionally characterizable as being one thing or another, it must be as the country of the heavenly allegiance before the world. Soon it must become the country of the heavenly allegiance beyond the world, and so swing from the proton-biased Father/Blessed Virgin to the electron-biased Second Coming/Holy Ghost. But it can only do this if the sovereign People of the Republic are given the opportunity to vote for Social Transcendentalism and, eager to acquire religious sovereignty in due course, make the most of that opportunity. And what applies to Eire must also apply elsewhere, though doubtless only after the establishment of an Irish Social Transcendentalist Centre and preparatory to the formation of a federation of such Centres, where the superfolkish peoples would be religiously sovereign and thus free to cultivate their spirit in self-realization. This situation could not but appeal, one imagines, to the true Irish, for whom a religious bias is ever the norm, as well as to their idealistic counterparts elsewhere.
170. There are some things that would have to be phased-out rather than purged outright, and I include within this category alcohol and tobacco. A supertheocratic closed society could not take these sensual stimulants for granted, but would feel obliged to curb and proscribe their use through a process of selective purging in which, for example, the hardest or strongest kinds of alcohol and tobacco were removed first, to be followed, in due course, by the more moderate kinds. After which, only the softest and weakest categories of alcohol and tobacco consumption, viz. lager and low-tar cigarettes, would remain to go, doubtless at some more propitious time in the not-too-distant Centrist future. So instead of an outright purge on all kinds of alcohol and all forms or types of tobacco, the process of consigning such 'evils' to the rubbish heap of social history would take place by degrees, with, say, spirits and wines going first on the one hand, and pipe tobacco and cigars first on the other; beers and cigarettes to follow on a selective basis in due course. Thus after a period of this selective purging, the range of beers and cigarettes available for public consumption would have been considerably narrowed, while the dangers and, hopefully, incidences of alcoholism and lung-cancer would have been correspondingly reduced - provided, however, that steps were taken to ensure a strict rationing of what remained, so that people partial to either or both vices would not be able to overindulge them in an attempt to compensate for the absence of stronger forms of alcohol or tobacco. But if you take something from the People, you must give them something else in return, something better, both morally and conceptually, than what they had before. Consequently while steps were under way to ensure the gradual removal of all subnatural and natural 'drugs', other steps would simultaneously have to be introduced to ensure that the People were more than compensated for this loss by the acquisition of supernatural drugs, particularly hallucinogens like LSD, which would be available to them within the context of a transcendent centre (the successor, as I see it, to the Christian church) as part of the religious self-realization of Social Transcendentalism. Thus while the lower drugs were being withdrawn from society, these higher ones would have to be officially introduced and, needless to say, in an exclusively religious context, as befitting a divine absolutism, where their use would be carefully regulated and supervised by qualified Centrists. Now this two-way process would mirror the contraction of the State and simultaneous expansion of the Centre, the gradual overcoming of the secular materialism of public houses, or pubs, and its replacement by the religious idealism of centres, the refutation of everything secular and, hence, state-orientated, especially in the light of Centrist opposition to atomic and, in particular, Protestant criteria. Such alcohol as remained in the short term could only be purchased from take-aways, and would have to be drunk in private at home. For all traditional public manifestations of sensual indulgence, whether with regard to drinking, eating, smoking, loving, or whatever, would become taboo in this supertheocratic closed society. Pubs no less than restaurants, cafés, wine bars, etc., would also have to be phased out.
171. Gaelic, whether Irish, Welsh, or Scottish, is not, like English, a national language, but the traditional tribal language of the ancient Gaels. It exists on an historical level approximating to Latin, Teuton, Breton, ancient Slavonic, early Anglo-Saxon, and other such pre-national languages, where a racial connotation or description is the autocratic (proton) norm. To speak of it as Irish, not to mention Welsh or Scottish, would be an overstatement, equivalent to regarding Latin as Italian or ancient Slavonic as Russian or early Anglo-Saxon as English. Strictly speaking, there is no Irish language but, for national purposes, English, the language of Ireland's historical oppressor, which was imported into Ireland by the English and adopted by the Gaels as their nearest equivalent to a national tongue. One could even argue that, traditionally, the only real State Irishmen were of Ascendancy stock, champions, for personal reasons (not least pride), of Irish nationalism against colonial interference from London, and they of course spoke English as a first and, in most cases, only tongue.... Which fact obliged the preponderantly Gaelic indigenous population to follow suit and adopt a national language in pursuance of their own national liberation and subsequent nationalist credibility. A Gaelic-speaking liberated Republic of Ireland? No, that has not transpired, nor could it, given the tribal antecedents of the Gaelic language. For a tribal, racially-derived language in a modern unified nation state, which ancient Ireland never was, would be a contradiction in terms, and although Gaelic is upheld in theory and mainly employed on a selective basis, it is English that continues to be spoken by the great majority of Irish people in practice and for everyday use - a fact which only accords, after all, with a national identity. But such an identity is not true or endemic to the Gaelic Irish, no more than is the national language that goes with it. For as an extremist people, the Gaelic Irish could only be truly at home in extremes, either side (though not both at once) of nation-state identity, the very identity that accords with an atomic, bourgeois integrity more suited to, and long upheld by, the British, particularly the English. Consequently the nation-state identity, as currently supported by a majority of Irish people, can only be regarded as a means to a higher end, rather than as an end, or ideal, in itself, and this end should entail an ideological identification in the supra-national framework of a Centrist federation where, eventually, Esperanto or some such supra-national language, including a modified form of Gaelic, will become the norm and all national tongues, including English, fade into the distance of atomic history, along with nation states. Thus because the true Irish, or Gaels, were obliged to adopt an alien tongue in the struggle for national freedom, they should be ready and willing to abandon it in due course, once they become truly free in the post-state ideological identification of the Centre, and thereby come properly into their own on an extremist basis, the antithesis to tribal Gaelic and, needless to say, to the warring kingdoms of ancient Ireland!
172. Of all national languages, English is undoubtedly the most international, not only with regard to the United Kingdom of the three British countries and preponderant part of one Irish province, but also on account of English being either the official or predominating language of countries such as Eire, the United States of America, Canada, Jamaica, Bermuda, the Bahamas, Australia, New Zealand, South Africa, Zimbabwe, etc., as well as being spoken as a second language in many other countries throughout the world. Countless millions of people, whether historically connected with the British Empire or not, now speak English or, at any rate, some national variation on it, and in some contexts, notably air-traffic control and aerial transportation, it has become the standard international language. Doubtless this inherently national though partly international language will continue to be used in certain contexts well into the future, much as Latin continued to be employed on a selective basis long after the Roman Empire had officially disappeared, and I fancy that my work will be partly responsible for preserving English long after Esperanto or some such supra-national equivalent has become the global norm.
173. I am not interested in a person's assumed or known race; what matters to me is his nationality and the cultural identity that lies behind it. Is he Irish or British, Catholic or Protestant, Irish Catholic or Irish Protestant, British Catholic or British Protestant? This is what counts from a Social Transcendentalist standpoint; for it enables one to divide the wheat from the chaff, the true Irish from the false Irish and, just as surely, the false British (or Ulster Catholics) from the true British or, at any rate, U.K. citizens. As an extreme ideology, Social Transcendentalism is primarily intended for the true Irish, those of republican allegiance whose official religion is Roman Catholicism ... though who, as proton-wavicle equivalents, have to be delivered from the electron-particle domination of the Republican State and offered the prospect of an electron-wavicle allegiance in the Centre. For the Irish are not really of a particle bias; they exist in a society which upholds a compromise between church and state, culture and civilization. They are, in effect, the wavicle wheat that must be delivered from the particle chaff, delivered from the democratic State by the theocratic Centre, and delivered, no less, from their traditional atomic and/or proton-biased Protestant adversaries. For Social Transcendentalism can and must use the democratic machinery of the Republican State to win the sovereign People to its side and thereby release them from Catholic allegiance, an allegiance which derives, after all, from the inherent wavicle bias of the true Irish. I do not oppose such a bias. On the contrary, it is the hallmark of a morally superior people. But as electron-particle equivalents within the republican framework of Eire's democratic constitution, the true Irish would be better served by an electron-wavicle upgrading, the next logical step beyond political sovereignty in the religious sovereignty of the Centre. Then and only then can they come into their own and run with their inherent ideological grain, elevated above the Republican State and freed from the obsolete wavicle bias of the Catholic Church, no longer at cross-purposes or under the constraint of irrelevant criteria. They are not true republicans, no; for their inherent wavicle bias fights shy of materialist allegiance. But as half-hearted, or nominal, electron-particle equivalents they are at least in a position to embrace electron-wavicle criteria with a full heart, and so break completely free of the proton past and be in a better psychological position to subsequently approach their traditional opponents. This is infinitely preferable to the republican status quo, and it can only lead to a brighter future for the Irish, a future in accordance with their sovereign wish rather than alien to it (as would be the emergence of a state absolutism under some form of communistic materialism, where hard-line electron-particle criteria ruled supreme, devoid of God-building tendencies, i.e. of a transcendent aspiration, though full of God-destroying ones), a situation which, given the true Irish people's inherent idealism, could not be tolerated for long, even supposing it could reasonably come about in the first place!
174. No, I do not oppose a religious bias in Ireland; for that is Ireland and must forever remain so! What I oppose is an obsolete religious bias, one stemming from the Father and having its fulcrum, so to speak, in the Blessed Virgin. Only by swinging from that proton-wavicle bias, wherein Christ is acknowledged on a tangential as opposed to a truly independent basis, i.e. as a child on His Mother's lap instead of as a man, to the electron-wavicle bias of the Second Coming and correlative transcendental aspiration towards a definitive salvation (of pure spirit) can the true Irish acquire a truly progressive and divine orientation, which will place them in a superior ideological position to the atomic and, in a certain narrowly pedantic sense, more Christian Protestants. Needless to say, such a position is of the utmost necessity, if the true Irish are subsequently to overcome the opposition of their traditional enemies. I cannot but emphasize how unqualified both the Republic and the Catholic Church are in this respect, and as a true-born Irishman I hope the Irish will place their confidence in me when I say this!
175. Unlike Sinn Fein and the Provisional IRA traditionally, Social Transcendentalism would not be interested in achieving political power with a ballot paper in one hand and an armalite in the other, since circumstances in the South of Ireland do not warrant such an ambiguous procedure. When, like Ulster Catholics, you are in a minority (no matter how falsely contrived vis-à-vis the island as a whole) and have to deal with a majority opposition to your republican aspirations, it stands to reason that the ballot box alone will not suffice to guarantee political success. Quite apart from the fact that the Catholic vote is split and, on account of many Catholics' religious and/or political scruples regarding Sinn Fein, is likely to remain so, you have no prospects of winning the Protestant majority to your side by democratic means, and are thus obliged to attempt blackmailing and/or intimidating them into agreeing to unification with the South through violence, i.e. out of the barrel of a gun, which, as recent history shows only too well, induces a violent backlash from the Protestants or, at any rate, from extremist factions who, it seems, would rather die fighting than allow themselves to be coerced at gunpoint into voting for republicanism. Such a situation can only bode ill for Sinn Fein, since they know that they have the support of only a minority of a minority, and such a radical minority is ill-equipped to overcome Protestant opposition, which, despite its superficial splits, is capable of presenting a united front when the need arises - in true British fashion. Consequently the prospects for a Sinn Fein republic in the North of Ireland are virtually nil, and if that is the case there, then I can only conclude the prospects for such a republic emerging out of the existing Republic as less than nil. Certainly extremely remote, insofar as the Liberal Republic will feel obligated to take every measure necessary to protect itself from encroachments which, by their very nature, could only be made with a ballot paper in one hand and a gun in the other. And not simply because, as in Ulster, Sinn Fein and the IRA would be up against Protestant opposition but, paradoxically, because sooner or later this extreme republican movement would have to use violence on the Catholic majority in order to intimidate them towards signing their spiritual death warrant. For such is what a vote for a Workers' Republic would be, since that is the materialism which lies beneath the realism of the Liberal Republic and from which political nadir no 'God Building', or transcendental aspiration, is possible. Probably, if pushed far enough, the Catholic people of the South would end-up responding to violence with violence or, at any rate, their legal protectors might feel obliged, other outlets being impossible, to respond in kind.... No, whilst a gun or a bomb may be found necessary when you are attempting to impose an ideology which goes against the grain of a majority of the people in question, be they Catholic or Protestant, it is a policy doomed to failure. A People's democracy in an extreme republican framework which is neither fish nor fowl, but some kind of paradoxical and ultimately untenable combination of both? No, never! When the true Irish are given a chance to vote for that which lies beyond the existing Republic ... it won't be for a People's democracy in a Workers' Republic, but a People's theocracy in a Social Transcendentalist Centre - the superidealistic ideology of the Second Coming desiring nothing less than their upgrading from political to religious sovereignty, wherein they will be forever free from the Father and the Blessed Virgin, Christ and his Apostles, bowing down and confessing to sins, prayers and Bible readings, priests and churches, crucifixes and fonts, etc., etc., but, more importantly, free for the sovereign self-realization, through artificially-induced visionary experience, of their superconscious minds in transcendent centres. One cannot offer an inherently theocratic people more than that and, believe me, it won't be necessary to do so through the barrel of a gun! The sovereign People will come to Social Transcendentalism of their own accord - democratically.
176. Rock-jazz: the Social Transcendentalist equivalence with a bias for pitch. Jazz-rock: the Transcendental Socialist equivalence with a rhythmic bias. Here God and Devil (at Second Coming and Antichrist levels) draw closer together on a compromise basis analogous to latter-day stripped-down scooters and streamlined motorbikes, while respectively retaining their essential biases. Certainly a step beyond the absolutist idealistic dichotomy of modern jazz on the one hand and of hard rock on the other, which corresponds to a kind of Mod/Rocker antagonism of streamlined scooters and plain motorbikes, commensurate with a Fascist/Communist polarity. For modern jazz is extremely pitch orientated, whereas hard rock is extremely rhythmic - as, of course, is punk rock, its more militant and degenerate successor. So a jazz/rock antagonism which, ideologically speaking, may be said to precede the truly enlightened, latter-day distinctions between rock-jazz and jazz-rock, otherwise known as 'fusion' and 'progressive', which correspond, so I maintain, to the aforementioned ideological equivalents respectively; though perhaps funk-jazz, with its suggestion of transmuted rock, would be a more accurate description of or, at any rate, useful alternative to the former?
177. However, if music on the People's theocratic levels can be categorized in this way, then so can music on the People's democratic levels be categorized in a manner indicative of a sort of Marxist/Nazi dichotomy analogous to the distinction between racing cars on the one hand and hot rods and/or land-speed rocket cars on the other, both of which may be regarded as stemming from an inherently democratic tradition ... of cars in general. Just so, these opposite types of People's democratic music stem from the inherently democratic tradition of acoustic orchestras, with orchestral formations still employed, though not necessarily on a classical symphonic basis. Of the two types of orchestra-oriented music, the Marxist equivalent ... of Socialist Realism is undoubtedly the more conventional or conservative in constitution, just as a racing car is more conventional or conservative, by automobile standards, than a hot rod, even if generally more militant and, hence, aggressive. Social Realist orchestral music may well be highly rhythmic and even martial in scope, as in the case of certain Shostakovich and Khatchaturian scores, particularly those of a symphonic nature. Ideologically hostile to music embodying form without content, or 'formalism' as it was generally called in the Soviet Union (long the homeland of musical Socialist Realism), such music usually has a commemorative or propagandist essence in loyalty to the proletariat; though in practice this programmatic music often falls short of a truly revolutionary conceptualism or content through being limited by the inherent instrumental constraints of symphonic orchestras and classical norms, not least of all with regard to form. However, where the other type of People's democratic music is concerned, radical individualism and creative experimentalism take precedence over all or most other considerations, and the resultant music, usually more pitch orientated than rhythmic, has an unequivocally avant-garde implication which can only appeal to those for whom the compositional genius is still the touchstone of creative greatness and genuine 'art'! Such idealistic music is normally part acoustic and part electronic, making use of orchestral instruments arranged into some unorthodox or radical combination on the one hand, and of electronic instruments, including synthesizers, on the other; though it may also be confined to the latter, and so produce purely electronic sounds. Either way, one is thinking in terms of composers like Stockhausen, Boulez, and Kagel, whose avant-garde music, while being beyond the radical Conservative level of the more advanced or pitch-oriented petty-bourgeois composers like Tippett and Berio, nonetheless falls short of modern jazz, and should therefore be ascribed a Nazi parallel, analogous to the distinction between hot rods and scooters.
178. Certainly, few people would confound the music of the aforementioned composers with that, within a group format, of Miles Davis, John McLaughlin, Larry Coryell, Jean-Luc Ponty, or George Duke, which is closer, in concept and tone, to the rock-jazz ensembles of groups, extant or defunct, like Weather Report, Return To Forever, Colosseum II, Soft Machine, and the Mahavishnu Orchestra. However that may be, both types of People's democratic music, together with all types of bourgeois music, would be beneath the pale of a Social Transcendentalist society and consequently subject to proscription. One would not want anything Marxist or Nazi there, and even Fascist and Communist levels of music would be less than relevant, as, in a sense, would jazz-rock, that Transcendental Socialist equivalence more typified by groups like Emerson Lake and Palmer (ELP), Genesis, Focus, Deep Purple, Pink Floyd, and Santana, whose music, while containing a fair amount of improvisational pitch, has a rhythmic and/or vocal bias derived, one could argue, from hard rock. Yet, even so, a Social Transcendentalist society would be open with regard to most Transcendental Socialist equivalents, which would correspond, in moral terms, to the opposition of the Devil to God within the alpha-stemming closed-society world of the Roman Catholic Middle Ages, an old-brain/subconscious, monarchic/papal dichotomy, in which Satan and the Father were locked in eternal combat, and the People, whilst expected to demonstrate a Roman Catholic bias for divinity, were not exempt from sin. Certainly something analogous could be expected to apply in the Social Transcendentalist Centres of the transcendent future, with Transcendental Socialist equivalents and their adoption thereof amounting to the Centrist equivalent of sin which, whether confessed to or not, would be better avoided. But, of course, People's theocratic music will be different within a properly Social Transcendentalist framework from what it is within the open societies of the contemporary bourgeois West, where relativistic criteria tend to influence the instrumentation and constitution of People's music. Doubtless electric guitars, basses, violins, pianos, and organs will be consigned, at some future closed-society date, to the rubbish heap of musical history (along with orchestras, classical ensembles, and acoustic instruments generally), in view of their less than genuinely theocratic status. Only synthesizers will remain and be programmed to provide such subordinate rhythmic or percussive roles as are required to support the preponderantly pitch-oriented integrity of truly Social Transcendentalist music, so that something similar to the most transcendent music of Jean-Michel Jarre becomes the accepted norm. Should Transcendental Socialist music also progress to synthesizers in the future, one fancies that there would be more rhythm and percussion than pitch in its musical constitution, with or without vocals. But that is of course another - and uncertain - story. Certainly, Transcendental Socialist tendencies within a Social Transcendentalist society would be manifested on synthesizers, the only instruments truly pertinent to such a society.
179. Airbrush art is to painting what the electronic avant-garde is to music and what hot rods and/or land-speed rocket cars are to automobiles - namely, a Nazi equivalence in between extreme right-wing petty-bourgeois Abstract Impressionism (using conventional brush) and superfolkish light art, particularly in the contemporary guise of lasers. Held at a transcendental remove from the surface of the canvas or other material to be painted, the airbrush squirts a thin jet of paint onto it by means of a current of compressed air, a technique which allows for a more evenly precise distribution of paint, making for greater clarity and smoothness of texture. Such paintings as are produced in this revolutionary manner should correspond to a People's democratic level of art, short of the theocratic levels of Fascist laser art and Centrist holography but diametrically opposite, or parallel to, the Marxist equivalent ... of Socialist Realism, which generally makes use of a more traditional technique or brush, in fidelity to proletarian subject-matter. More radical, in its way, than extreme left-wing petty-bourgeois Abstract Expressionism, Social Realist art nevertheless falls short of sculptural light art and tubular neon art, those Communist and Transcendental Socialist equivalents beyond, which may be regarded as corresponding, in analogical terms, to plain motorbikes and streamlined motorbikes respectively, both of which are theocratically inferior to streamlined scooters and stripped-down scooters, just as sculptural light art and neon art are theocratically inferior to laser art and holography. Although what I said, when discussing People's theocratic music, with regard to a Social Transcendentalist toleration of certain kinds of Transcendental Socialist phenomena would apply no less to the lower types of People's theocratic art, which would seem to correspond to the materialistic side of things, in contrast to their idealistic side.
180. As do hard-line Irish Republicans, with their desire for a 32-county People's Republic, in which electron-particle criteria would reign supreme. Such people, particularly in the South, would seem not to have learnt the lessons of history, which teach that victory goes to the soft-liners because they typify the true Irish people's wavicle bias and are therefore more representative of Ireland. Soft-line republicanism means a liberal republic with a titular president. It suggests a nominal rather than a fanatical adherence to republican criteria, in confirmation of the true Irish people's unwillingness to identify too closely with materialism, i.e. electron-particle criteria. Progress can be made, but only upwards, away from the expedient Liberal Republic into the electron-wavicle Centre, where Social Transcendentalism would command and expect fanatical - I almost said hard-line - adherence from the People, in consequence of their having acquired a politico-religious structure with which they could truly identify. In this higher type of society the People would become their own spiritual salvation under the guidance and with the assistance of specially appointed Centrists, who would staff the meditation centres specifically built for the purpose of encouraging the People to cultivate their newly-acquired religious sovereignty. But in a People's republic, the People (as proletariat) would still be politically sovereign and could only remain so, whether or not they continued to be subject to the proton-wavicle influence of the Roman Catholic Church - a not-improbable situation, given the paradoxes of Irish republicanism! But what a phoney, hypocritical farce! A so-called People's Republic with the Catholic Church still extant? Certainly not a genuinely electron-particle republic, and therefore emphatically not a People's society. Unless, however, such hard-line republicans really did intend to get rid of the Church - as one imagines Socialists and Communists would want to do - and leave Ireland bereft of religion and little different from the most atheistic Socialist states, not to mention countries like Great Britain! Yet all this is idle speculation! For the Irish, with their inherently idealistic bias, would never tolerate such a betrayal of religious allegiance, but probably fight it tooth and nail! The Pope had no doubt, when he visited Southern Ireland, that he was addressing a 'God's people', and one need not question the veracity of that statement! Better to be a 'God's people' than a 'Devil's people', better papal than monarchic. But better again to become a 'God's people' on the highest, ultimate level of God, with regard to the Holy Ghost, and to do so through the agency of the Second Coming rather than to remain tied - and paradoxically within a republican framework - to the Father and the proton-wavicle essence of the Catholic Church. A progression from the subconscious to the superconscious, to a properly People's level of religion within the context of an Irish Social Transcendentalist Centre. A People's theocracy, in which superfolkish criteria take precedence over proletarian criteria (as relative to the new brain), and Irish idealism is consequently stepped-up to a maximum level of transcendent aspiration, becoming, in effect, superidealism.
181. Yes, this is the sort of People's Ireland that, given the requisite enlightenment, a majority of the true Irish would surely want, not the sell-out to atheistic materialism which a People's democracy, if true to its own hard-line particle essence, would entail.... Although still worse would be an authoritarian dictatorship over the People which not only illegally and unlawfully deprived them of their political sovereignty but, even more scandalously, refused to grant them religious sovereignty in return, and all because the usurpers in question had no religious authority themselves and therefore could not transfer such sovereignty to the People even if they wanted to - a big 'if', given the tyrannical nature of such men! No, if a People's democracy would be bad enough, a military dictatorship would be far worse! The People must be spared both of these diabolical fates and permitted, in due course, to use their political sovereignty as they think best, which hopefully will be for something better than what they already have. And what can that something be, if not religious sovereignty within the framework of a Social Transcendentalist Centre? Hard-line republicans will doubtless oppose this and try to defeat Social Transcendentalism at the polls, as will soft-line republicans of the democratic establishment. But if the true Irish know what's best for them, they will see the light in good time. After all, what real alternative is there? Better forward and up than either forward and down or round and round in a vicious circle of democratic stagnation, forever electing politicians who can do no better, in the secular nature of their positions, than perpetuate the world!
182. Unlike the Irish, the British aren't really politically sovereign - not, at any rate, in essence. For if they have the appearance of political sovereignty, they are yet inherently subjects of the reigning monarch, and British parliamentarianism is nothing less than the reflection of a compromise between monarch and people in a quintessentially bourgeois framework. Were the People truly sovereign, Britain would be a republic, like Eire, though that is far from being the case, and one is tempted to say partly because a large percentage of the British people are less than proletarian or superfolkish, but either biased towards protons and therefore monarchic, or biased towards neutrons and therefore parliamentary; in other words, of an aristocratic or a bourgeois predilection, and consequently short of being 'people' in the more radical or proletarian sense. No, the British people are not politically sovereign, even when proletarian, but subjects, one and all, of both the reigning monarch and that monarch's sovereign parliament, so that the compromise is between proton and neutron equivalents or, put in physiological terms, the old brain and the mid-brain. Thus as an inherently proton-biased phenomenon, the United Kingdom can hardly be described, contrary to what passes for official rhetoric, as a country where the People are free - in short, as a free country. Free it may be to the extent that no-one (with the possible exception of the Americans and, latterly, the Japanese) has invaded and either conquered or liberated the country, and free it may also be to the extent that the People have an ethical choice between good and evil, which allows those of low moral calibre to choose the lower alternative with relative impunity. But free it most certainly is not in the all-important sense of the People, as proletariat, being free from proton and/or neutron constraints in either a hard-line (electron-particle) republic or, as in the case of Southern Ireland, a soft-line (electron-biased atomic-particle) republic which should allow for the possibility, under Messianic auspices, of an electron-wavicle salvation (from the world) in due course. On the contrary, no country could be less free than the United Kingdom in this most important respect!
183. The traditional Biblical notion that man is (or was) made in God's image ... may have some validity to the extent that it applies to subnatural or alpha-stemming man, whose atomicity would reflect a proton bias and whose behaviour would accordingly be closer to the proton-proton reactions of stars than to the electron-electron attractions of pure spirit, conceived as the culmination of electron evolution. The warlike behaviour of pagan and early-Christian man could certainly be described as reflecting a proton, or reactive, bias and therefore as existing as a kind of extrapolation from some primal source of proton reaction.... Not a very flattering or praiseworthy image by contemporary standards, but nearer the truth of matters nonetheless! Or perhaps not entirely? Perhaps a distinction between the Creator and the Devil should continue to be drawn, so that only some men could be described as having been fashioned in God's image - namely those more biased towards the subconscious than the old brain, and who were accordingly dreamers rather than doers, poets instead of warriors, priests as opposed to princes. No, this will not entirely suffice either, for the truth of the matter is more complex than that! The fact is that man was not fashioned in God's image but, rather, in a combination of images derived from the Creator (subconscious), the Devil (old brain), and the world (body), so that, far from being a pure image of the Creator, he was - and in many cases continues to be - a reflection, on higher evolutionary terms, of the basic tripartite distinctions at the roots of Creation ... between the central star of the Galaxy, the sun, and the earth, which is to say, between God, Devil, and world equivalents, with capacities for good and evil or ethical neutrality depending, to a large extent, on his particular temperament, intelligence, social position, racial configuration, historical circumstances, etc., which may or may not permit of a bias one way or another, but can never allow him to be all of any given thing - least of all good or evil, passive or active. So man is no more made in God's image than in the Devil's or the world's, but is a combination, to varying extents (depending on the individual) of all three. How an individual man conducts his life will indicate whether he has a bias for the subconscious, the old brain, or the body, and while historical generalizations can be made on the basis of race, it should not be forgotten that every people is an amalgam of different types of persons, some gentle and dreamy, others fierce and active, yet others - perhaps the great majority - standing somewhere in between the two extremes.
184. But I have been discussing only the alpha-stemming or pagan stage of man, or man as a subhuman absolute derived from the cosmic world order. Obviously, similar divisions must apply on the succeeding atomic level of Christian relativity, with some men being partial to a wavicle bias, others partial to a particle bias, and yet others given to a more balanced atomicity suggestive of a physical compromise - a distinction, one could contend, between Christ, Satan, and the world, taking Christ as an idealistic relativity, Satan as a materialistic relativity, and the world as a realistic relativity balanced between protons and electrons, with worldly people caught between the divinity of the Church and the diabolism of the State, torn hither-and-thither between Christ and Satan, the mind and the brain, which seek to influence and regulate their own bodily realism. To be made in God's image alone would be no less impossible on this atomic level of evolution than on the preceding proton level, though the best men would have a bias for the conscious mind over the brain and/or body, and accordingly be genuinely Christian.
185. When we come, however, to the third level or stage of man's evolution, we are beyond the Biblical notion of man being made in God's image, whether in terms of the Creator or of Christ, the Old Testament or the New Testament, and must think in terms of his being remade, above the world, in the image of either the Second Coming or of the Antichrist - the next logical stages of God and Devil, as pertaining to the superconscious and the new brain respectively, with an electron-wavicle bias and an electron-particle bias the elemental concomitants. Obviously, we are referring here to man in superfolkish and proletarian categories, as germane to the People, and though no such man can be entirely remade in the one image or the other - all men of the People having both a superconscious and a new brain, not to mention a body that tags along behind, as it were, on a largely anachronistic basis - he can nevertheless be predominantly fashioned in the one image or the other, depending whether Fascism or Communism, Social Transcendentalism or Transcendental Socialism, is the order of the day, the prevailing ideology for any particular people or country. Hence the division of the People into the ideological distinctions between God and the Devil on the Messianic and Antichristic levels of superconscious and new-brain affiliation, with one or the other bias preponderant according to the ideological context. Throughout our projected Centrist federation - of which a transmuted Ireland would be a component - it should be the electron-wavicle superconscious that preponderates; throughout the Commonwealth of Independent States (formerly the Soviet Union) on the other hand, it could only be the electron-particle new-brain that predominated - clearly a distinction between the materialistic superidealism of Social Transcendentalism and the idealistic supermaterialism of Transcendental Socialism, corresponding, in analogical terms, to the parallel dichotomy between latter-day stripped-down scooters and streamlined motorbikes respectively. Doubtless streamlined motorbikes would be as much the exception to the rule in a Social Transcendentalist Centre ... as stripped-down scooters in a People's Republic. An open society may tolerate both kinds of People's theocratic modes of road transportation, not to mention their more absolutist precursors, but such a relativity would be taboo in a properly closed society on the People's theocratic level, where a bias for one or the other kind would preponderate, and possibly to the extent of making the alternative mode of road transportation officially illegal. However, the remaking of man in the image of the Second Coming would take precedence over every other consideration within the Centrist federation, and the inevitable outcome would be a new, superfolkish humanity aspiring, through self-realization, towards definitive Holy Ghost - the ultimate stage of God, beyond all messiahs and above all devils, the freest possible manifestation of electron-wavicle mind.
186. Subconscious, conscious, and superconscious: subfolk, folk, and superfolk. Old brain, mid-brain, and new brain: peasants, artisans, and proletarians. Subhumanity, humanity, and superhumanity.
187. Does not the distinction between gentlemen and men derive from a wavicle as opposed to a particle bias - gentlemen preponderantly biased towards wavicles and men, by contrast, predominantly biased towards particles? In which case, one could speak of subgentlemen and submen, gentlemen and men, and Supergentlemen and Supermen - the first distinction applicable to an autocratic stage of civilization, the second to a democratic stage, and the third (as between superfolk and proletariat) to a theocratic stage.
188. So far as the production and appreciation of the best contemporary music, whether modern jazz or rock-jazz (fusion) is concerned, we live in an age of supermusic - electric and pitch orientated, in contrast to one of either music or submusic, though both melodic and rhythmic types of music still exist and continue to be performed. But there is also a sense in which modern jazz and rock-jazz, not to mention hard rock and jazz-rock (progressive), are beyond music, if by 'music' we mean a sort of middle-ground phenomenon especially pertinent to an atomic age. As the reader will confirm, in none of the above terms does the word 'music' occur. Therefore music, like literature and art, is fast becoming a thing of the past, merely confined to bourgeois appreciation. Perhaps, after all, the only true supermusic, in this sense, is pop - the predominantly electric melody-centred music of the broad masses, a music analogous, in its radically atomic constitution, to pop literature and pop art - superworldly as opposed to worldly, the superbodily 'art' of the masses. So not, under any circumstances, to be confounded with the more extreme 'music' of the Fascist and Social Transcendentalist, Communist and Transcendental Socialist elites, for whom jazz and rock-jazz, rock and jazz-rock are the supermind and superbrain alternatives respectively - Supergod and Superdevil either side of the superworld.
189. Which brings us to the possibility of a fresh terminological perspective with regard to the God/Devil dichotomy, beginning on the proton levels of Subgod and Subdevil, proceeding to the atomic levels of God and Devil, and culminating on the electron levels of Supergod and Superdevil, all of which would approximately parallel submind/sub-brain, mind/brain, and supermind/superbrain stages of psycho-physical evolution. One should, however, distinguish between Greater Subgod and Lesser Subgod(dess), as also between Lesser Supergod and Greater Supergod, which is to say, between the Father and the Blessed Virgin on the one hand, and between the Second Coming and the Holy Ghost on the other; although, from a Social Transcendentalist standpoint, it is only the latter which truly count, since they alone pertain to a free-electron level of society, beyond both God and Subgod(s), not to mention above the Antichristic Superdevil.
190. Submind, mind, and supermind: subconscious, conscious, and superconscious. Sub-brain, brain, and superbrain: subwill, will, and superwill. Combine the two on each level and one is speaking of sub-intellect, intellect, and super-intellect - levels of atomic compromise in between the wavicle and particle extremes and their attributes thereof. If consciousness on any given level is inherently divine and will inherently diabolic, then intellect is a kind of worldly compromise coming in-between. One recalls that the 'tree of knowledge' - symbol of the world - was forbidden to those who were One with God, or (as I should now say) the Greater Subgod. Without intellect, however, there could have been no progression from one level of divinity to another, nor can there be any future progression. For the world is the arena in which new allegiances are forged, whether for good or evil or a combination of both, and, like the world, the intellect mediates between will and consciousness, using will to further consciousness if it proceeds from a divine bias, using consciousness to further will if it proceeds from a diabolic bias - the difference, one could argue, between Social Transcendentalism and Transcendental Socialism, Supergod and Superdevil on the wavicle/particle levels of mind and brain.
191. Supersex is to sex what supermusic is to music - namely, a superworldly extension beyond natural sex which is flanked, on either side, by Fascist and Communist modes of elite sex. Being rather more moderate than these latter modes of sex, which correspond to superdivine and superdiabolic parallels, supersex may be described as the sexuality of the broad masses, which accordingly takes the form, depending on one's gender, of either 'sex doll' intercourse or vibrator stimulation, that is to say, an extension of natural heterosexual experience into supernatural heterosexual channels which mirror, on higher terms, conventional sexual experience. A plastic inflatable is somewhat like a woman to a man and, conversely, a vibrator somewhat like a man or, at any rate, penis to a woman, and their use is compatible, so I maintain, with supersex and equivalent, on analogical terms, to pop music, trikes, transistor radios with microlight headphones, and other extreme middle-ground phenomena.
192. More radically extreme, however, are the Fascist and Communist, Social Transcendentalist and Transcendental Socialist elite levels of sex, which correspond to a new genre, beyond the democratic and superdemocratic stages of heterosexual activity, and therefore within the broadly theocratic category of erotica and/or pornography. If a basic distinction is to be drawn between Fascist and Communist modes of erotica, it can only be that the former centres on woman and the latter on man - a straightforward contrast between heterosexual and homosexual categories, with just one model in each photo, analogous, one could argue, to the absolutism of (streamlined) scooters on the one hand and of (plain) motorbikes on the other. However, beyond such erotica are the rather more pornographic, because relativistic, levels of People's theocratic sex, corresponding to Social Transcendentalist and to Transcendental Socialist extremes respectively, and I have no hesitation in contending that whereas the former will indicate a distinctly heterosexual bias, the latter will display a homosexual bias without, however, being completely homosexual. Which is to say, a distinction will exist between pornography focusing attention upon the female model and pornography focusing attention upon the male model, with, in all probability, the female on top of the male in the Social Transcendentalist context and, by contrast, the male on top of the female in the Transcendental Socialist one - the former emphasizing the vagina and the latter the male model's backside, the analogy this time being rather more between stripped-down scooters and streamlined motorbikes - the female corresponding to the streamlined panelling and the male to the engine; although we could just as easily cite an analogy between rock-jazz and jazz-rock, where these relativistic kinds of pornography are concerned, as confine ourselves to scooters and motorbikes! However that may be, the particle element, viz. the penis, will be subordinate to the wavicle element, viz. the vagina, in the Social Transcendentalist kind of pornography, whereas the wavicle element will be subordinate to the particle element in the Transcendental Socialist kind. Probably the latter would be either officially banned or severely curtailed in an actual Social Transcendentalist society, while the former would be modified forwards ... from its generally adult level in the contemporary open societies to a comparatively more juvenile level, commensurate with higher moral standards for adults, in the future closed societies, this in turn being superseded by a more absolute, though no less lawfully juvenile, female-centred erotica at a later stage of Centrist evolution, in accordance with a shift from Social Transcendentalism to Super-transcendentalism.
193. Those who resist pornography on the grounds that it encourages masturbation and is therefore harmful to man's natural inclination for copulation are deluded naturalists who would keep man forever enslaved, like apes, to naturalistic behaviour and consequently incapable of a supernatural aspiration towards transcendence, or the Greater Supergod. They want him, in effect, to continue stemming from the Greater Subgod, the Subdevil, and the Subworld of natural phenomena, of which the body (minus the head) is a kind of organic extrapolation. Foolish, ignorant, reactionary men! The superwill of the Second Coming, or Lesser Supergod, requires otherwise, and if progress is to be made and man improved ... his superwill will be done and you will be consigned to the rubbish heap of history, to rot away along with your anachronistic beliefs! In a Social Transcendentalist society adult males would be expected to donate sperm to their local sperm banks for subsequent artificial insemination into the wombs of prospective mothers. There would be no atomic family relationships in the free-electron society of the future! Men and women would not live together, as in open societies, and neither would children be brought-up privately but, on the contrary, in special public institutions well away from the general run of adult life. All this will doubtless take time to bring about, but steps would be taken, under Social Transcendentalist guidance, to ensure that the existing natural patterns of society were undermined and gradually replaced by the supernatural patterns of a truly closed, free society given to transcendental aspirations.
194. One thing the Irish have suffered too much from is rent. Like justice, about which I spoke at some length earlier, rent would be consigned, under Centrist auspices, to the rubbish heap of history, along with those who, as landlords, still profit from unearned income and the exploitation of the poor. There would be no landlords, nor any other kinds of lords, in the Irish Social Transcendentalist Centre. Only freedom for the People from all such predators and property owners! What pertains, as aristocratic and bourgeois exploitation, to the proton and neutron stages of evolution, cannot pertain to the electron stage beyond, which demands nothing less than the freeing of the sovereign People from all proton and neutron domination, and their elevation, under Social Transcendentalism, from the particle 'sinfulness' of the State to the wavicle salvation of the Centre.
195. There is a sense in which it could be contended that the Subdevil created fish, the subworld animals, and the Subgod birds. By which I mean that, since the sea is a watery medium, there must be a sense in which it is a materialistic environment completely enveloping those who swim in it. Animals, on the other hand, exist in a compromise environment between land and air, trotting about through the air with their hooves or paws firmly planted on the land, and this suggests a realistic balance between the materialism of the land and the idealism of the air. Birds, however, spend most of their time in the air or, at any rate, off the ground, whether perched on branches or resting on some high promontory, and may therefore be accorded an idealistic bias - the air, in contrast to land and sea, being a sort of high and translucent medium suggestive of idealism. Thus while fish and birds are antithetical, animals are a kind of in-between compromise analogous to the world. The idealist will doubtless prefer birds to fish, the materialist ... fish to birds. But the realist will either stick with animals or, if partial to decadent relativity, alternate between fish and birds, a fact which, of course, applies to his eating habits no less than to any professional or recreational ones. Personally, I would describe the first realism as traditionally British and the second realism as contemporary American, the difference, in other words, between a genuinely middle-ground atomicity and a spaced-out, or post-atomic, relativity symptomatic of a civilization which isn't so much worldly ... as a paradoxical combination of the Devil and God on predominantly post-atomic terms. Short in historical terms of the next evolutionary steps into Fascist and Communist or Social Transcendentalist and Transcendental Socialist ideological extremes, America is nonetheless the nearest thing to them within a relative and inherently atomic context. Petty bourgeois rather than bourgeois, the seemingly manic-depressive alternation between fish and birds would, one imagines, be more typical of the average American diet than either a fixation on fish or on birds or, as in Britain, a penchant for animal flesh, particularly beef, pork, and lamb. Conversely, one could hazard speculation to the effect that a fish-only diet would be acceptable to hard-line Communists, providing the fish was fried and accompanied by chips, whereas a bird-only diet would be the ideal of hard-line Fascists, with or without mashed potatoes, though preferably with mash of the packaged variety. Could it be that, in contrast to Communists, Transcendental Socialists would have a penchant for flying fish while their Social Transcendentalist counterparts, eschewing undue idealism, settled for ducks or geese? No more than a jocular suggestion, but not entirely devoid of ideological logic!
196. No more than is the ideological distinction between Nazi paedophilia and Marxist homosexuality, the one an idealism involving children, the other a materialism involving men, both of which are beyond the pale of ordinary heterosexual relations but beneath the pale of erotic and/or pornographic stimuli, as appropriate to the theocratic levels of People's sexuality already discussed, and consequently categorizable as manifestations of a democratic level of People's sexuality analogous to racing cars on the extreme left and to hot rods and/or land-speed rocket cars on the extreme right. In each case, one is alluding to an absolutist attitude towards sex which precludes the possibility of sexual feedback in the form of a shared or reciprocal orgasm. The vagina of a young pre-pubic girl would no more be capable of orgasmic response to phallic stimulation than the rectum of a homosexual, and in both cases a form of unnatural intercourse is the result. Paedophilia generally implies sexual relations between adults and children, if rather more on a heterosexual than a homosexual basis, and is doubtless as rare as hot rods and/or land-speed rocket cars, and certainly not something which a civilized society could encourage! However, homosexuality, including pederasty, is rather more prevalent these days, particularly in the decadent West, and I venture to speculate that homosexual relations between adults are a left-wing Marxist equivalent, whereas those involving men and juveniles are a right-wing Marxist equivalent analogous to go-carts rather than racing cars, as though indicative of a more idealistic approach to sodomy (pederasty). However that may be, and bearing in mind that sexual intercourse between men and young girls could also be divided into two categories (with anal violation indicative of a left-wing Nazi equivalent), I have absolutely no hesitation in maintaining that a Social Transcendentalist society would unequivocally condemn both modes of People's democratic sexuality, and ensure that no encouragement was given to either!
197. In complete contrast to the official encouragement that would be given to the use of plastic inflatables and/or vibrators on the one hand, and to ideologically acceptable modes of pornography on the other, with a view, in each case, to leading the People beyond traditional heterosexual relationships and the atomic, or naturalistic, societal arrangements which are their logical corollary. I have scant respect for natural laws, since they mainly stem from the alpha of evolution, with particular reference to the subworld of planetary phenomena, including nature, which has its parallel in the human body. If republican humanity is to achieve spiritual salvation, it must be liberated from enslavement to nature and led in the supernatural direction of the Holy Spirit, or Greater Supergod, and this applies as much to sexual behaviour as to anything else. The establishment of a free-electron society, beyond and above all atomic naturalism and proton subnaturalism, will require that, in the interests of evolutionary progress, sublimated and artificial modes of sexual behaviour supersede natural modes. Sperm banks and artificial insemination would become the norm for purposes of procreation, and I incline to believe that even the development of embryonic life will eventually become largely, if not wholly, an artificial matter, as incubators, or artificial wombs, take over from natural wombs, thus saving females (become quasi-supermen) the burden of bearing children, and thereby furthering their liberation from naturalistic enslavement, a liberation which would seem to be portended in the current undermining, through both abortion and contraception, of traditional propagative norms, more indicative, I would argue, of the disintegration of an old civilization than the beginnings of a new one.
198. But if natural propagation would become officially taboo in a supernatural closed society, and natural copulation no less so, given the religious sovereignty of the People as Holy Ghost, then the virginity of young women could prove a grave obstacle to their being able to conceive children via artificial insemination were not measures taken to free them from it, prior to any such undertaking. Such measures as were deemed necessary to prepare the way for subsequent motherhood in young women would become, within a Social Transcendentalist context, the responsibility of the Centre, which would be empowered to serve the People in this way by saving them the necessity of recourse to natural copulation for purposes of facilitating the subsequent conceptual eligibility of young women, with specific reference to artificial insemination. However, the number of children a young woman was entitled to bear could not be left to chance but would have to be strictly regulated in accordance with transcendental criteria, with perhaps a maximum of two in each case, and I fancy that even the age-range at which such a person was entitled to become pregnant would be regulated on similar counts, the most suitable age being, say, somewhere in the region of 16-21, in order to preclude an overspill or extension of maternal responsibilities - at any rate as regards conception - into properly adult life, which could and, indeed, should be more profitably employed in the development of spirit, both culturally and religiously, thereby equalizing the sexes and contributing towards the furtherance of a more uniform society.
199. Social Transcendentalist pornography, about which I spoke above, should never put the viewer in the position of a mere voyeur, or encourage sexual stimulation not focused upon the vagina of the female model. Too intrusive a penis would indicate a Transcendental Socialist bias, particularly in the case of its being erect and not, as in an idealistic context, in a limp or semi-erect condition. The female should, as a rule, be on top, with her sex clearly visible, while the male model should be underneath, with his penis not unduly obtrusive - the combination thus formed indicating a Social Transcendentalist equivalent which, like all such equivalents, is biased in favour of the transcendent, i.e. the soft and inherently wavicle essence of the vagina. One could argue that Transcendental Socialist pornography, by contrast, will indicate a bias for the social side of things, i.e. the hard and inherently particle essence of an erect penis. But that would be less than truly relevant to a Social Transcendentalist Centre, where, in any case, Transcendental Socialist criteria would hardly apply. Nor, I need scarcely add, would any superworldly pornographic compromise between the two, since falling short, in its balanced sexuality, of the necessary transcendental bias and thus impeding a properly supernatural relationship between subject and object, the viewing person and the person or image being viewed. Such 'hard-core' pornography is better suited to and more indicative of an inherently worldly and democratic people like the British ... than to the theocratically-biased Irish, for whom divine, and hence wavicle, criteria should preponderate. And preferably on an increasingly juvenile basis, with respect to mature teenagers, as time goes by, so that adult women are not compromised by the existence of such soft-core pornography as would be deemed relevant to a Social Transcendentalist Centre but can consider themselves above and beyond it, equal in virtually every respect to the adult male population, who would likewise be exempted from pornographic commitment. Of course, some people will think my sexual views too idealistic, but there is nothing wrong with being idealistic, provided that the views in question contribute to evolutionary progress and are compatible with the racial and/or cultural integrity of a given people over a specific period of time. Ireland has long been a land where an idealistic view of life, or the purpose of man's existence in this world, comes first, and so it will remain. For that is commensurate with a divine bias.
200. However, a country which puts a premium on idealism must allow for the possibility - always very real - of a materialistic backlash, since a strong and sustained emphasis on one extreme may well lead to a revolt that culminates in another, and the outcome will be rather more diabolic than worldly. This helps to explain why 'sin' has always been expected, if not accepted, within the subidealism of the Roman Catholic Church; for it is a sort of vent from too much idealism, the other side of a coin emphasizing the Father. Doubtless within a Social Transcendentalist Centre the equivalent of 'sin' would be Transcendental Socialist indulgences, not least of all in a pornographic context, and no encouragement could be given to them. Officially, they would be illegal, since pertaining to Communist materialism; but unofficially such indulgences would nonetheless exist and be upheld on a largely clandestine or low-key basis. Yet it would be well-worth the risk, no less than Catholicism was well-worth 'sin' in the alpha-stemming religious tradition. Better the idealistic society that is always exposed to the possibility, if not actuality, of some kind and degree of unofficial materialism ... than the realistic society which, like Britain, accepts both on worldly terms and accordingly steers a middle course between extremes. Better to be occasionally diabolic than to remain a creature of the world, with no prospect of or aspiration towards a divine allegiance. If an occasional diabolism is the price the Irish must pay for their preponderantly divine allegiance, then so be it! But the leadership has a duty to uphold the ideal and thus further evolutionary progress. A Social Transcendentalist leadership would certainly uphold the ideal, as perceived from a transcendent viewpoint through the agency of the Second Coming, and thus sanction only a Centrist level and type of pornography, even at the risk - always worth taking - that some people would privately revolt against this ideal and proceed either to acquire from abroad (assuming it were possible) or to manufacture by themselves and in secret a personal pornographic alternative. The important thing is not the exception but the rule, and if some people feel obliged to revolt against this rule, that's just too bad! We Social Transcendentalists should grant the Superdiabolic no quarter, but must always strive to further the Superdivine. For that is the omega goal of evolution, and this is an omega text written from a superdivine point-of-view. They are wise who heed my words closely and, when the time comes, strive to act upon them!
201. Faith is a thing of the mind, reason a thing of the brain. Faith requires imagination, reason ... logic. Faith is religious, reason ... political. Faith is both anterior and posterior to logic; anterior in the guise of alpha-stemming subfaith, posterior in the guise of omega-aspiring superfaith, this latter superseding Communist super-rationalism no less than subfaith preceded monarchic sub-rationalism. Yet what is superfaith? The reader may well wonder, and I would have to answer that it is more than Christian faith, i.e. belief in a posthumous afterlife and salvation through Christ. Rather, it is belief in a long-term afterlife and salvation through the Second Coming - the next evolutionary stage of Messianic deliverance which is also the final stage, approximating to the Jewish concept of a True World Messiah, above and beyond Christ. If I believe myself to be such a messiah or, at any rate, equivalent of the Second Coming, it is largely on the basis of my conviction, grounded in reason but inspired by imagination, that Heaven is a supreme condition, a beatific state-of-mind, which lies beyond man in a free-electron future of pure spirit that man, under certain spiritual conditions, is nevertheless able to anticipate and approximate in various degrees, depending on both individual and social circumstances. Yet to actually attain to the Beyond ... of pure spirit, which is equivalent to Heaven, man would have to have been superseded by post-human life forms engineered out of human life by qualified technicians, and I call these post-human life forms Superbeings and Supra-beings respectively, the former equivalent to human brains artificially supported and sustained in collective contexts, the latter equivalent to new-brain collectivizations no less artificially supported and sustained. These post-human, or millennial, life forms would respectively hypertrip, i.e. undergo artificially-induced visionary experience, and hypermeditate, i.e. directly cultivate pure mind, but on a much more extensive and intensive basis than their superhuman predecessors of the Centrist civilization; indeed so extensively and intensively that the corresponding phases of that ultimate civilization would seem only moderately transcendental by comparison, and certainly at a further evolutionary remove from definitive Heaven! Of course, I have gone into all this in earlier writings (not to mention in other parts of this book), so I will not burden the reader with a detailed résumé of what has already been discussed thoroughly and comprehensively elsewhere. But it was necessary for me to re-outline the path to Heaven in order to leave him in no doubt as to the evolutionary implications of superfaith, which transcends Christian faith on a largely transcendental basis, placing due emphasis on the necessity of engineering post-human life forms out of human life, if the ultimate Heaven ... of pure spirit ... is to be attained. Such an ultimate Heaven would, I believe, emerge out of the supra-being new-brain collectivizations at the climatic point of millennial evolution, leading, in due course, to a process of convergence and expansion of spiritual globes in the post-Millennial Beyond towards a unitary goal of heavenly evolution in a definitive spiritual globe, the end-product, as it were, of all convergences - what I have elsewhere termed the universal globe of pure spirit.
202. So the path to Heaven leads via the transcendental 'men', or superhuman/supra-human post-humanist life forms of the next civilization, to the superbeing/supra-being post-human life forms of the ensuing Millennium, the second of which should achieve transcendence and consequently evolve, through hypermeditation, into the pure spirit (electron-electron attractions) of ultimate salvation. This is what, following in the hallowed footsteps of Nietzsche and Teilhard de Chardin, I believe, and this is what induces me to regard myself as effectively a Second Coming (which assuredly has nothing to do with the literal return of Christ but, on the contrary, signifies a different and more extreme teacher capable of becoming acceptable, sooner or later, to peoples the world over, not least of all to those of non-Christian descent). After all, there are two life forms, or stages of organic life, preceding man, i.e. trees and apes or, more generally, plants and animals, so why shouldn't there be two life forms, or stages of organic life, succeeding him, even if they depend upon human volition? This contention seems perfectly logical to me, and I trust it will seem just as logical and, more importantly, credible to others as well. For superfaith has to be grounded in super-reason, must have rational foundations, if it is to accord with evolutionary requirement and relate to man's fate and destiny in the world in a logical, sensible, and practical way. I am not interested in sci-fi or fictional chimeras but only in supertruth. And that is why I created Social Transcendentalism, potentially the ideology, as I see it, of 'Kingdom Come', which embodies supertruth and must further it wherever possible.
203. One thing that slightly puzzles me is that if all men are descended from apes, as suggested by the Darwinian hypothesis, why are some races inherently idealistic, some inherently realistic, and others inherently materialistic - distinctions roughly corresponding to black, white, and yellow, or negroid, caucasoid, and mongoloid racial configurations? Of course, I have no time for Bible-inspired theories which imply that man was ready-made, as it were, by 'the Creator' and thus existed in his present physical state from the very beginning. Neither do I attach much importance to theories which hint of his extra-terrestrial origins on some far-off planet in the Galaxy or even Universe, where, presumably, he grew to full stature before colonizing the earth! The Darwinian concept of gradual evolution from some lower life form is doubtless the most credible explanation of human life, although it doesn't, unfortunately, explain the reason for the basic tripartite racial distinctions, nor their apparent ideological correlations, between men. Could it be, I wonder, that while some men - namely whites - are descended from apes, other men - namely blacks - are descended from some bird-like creature, while yet other men - namely yellows - are descended from some fish-like creature? A strange and worrying suggestion! But not as implausible as it may at first appear, particularly in light of the basic primal distinctions between worldly realism, divine idealism, and diabolic materialism which would seem to correspond, on a racial plane, to caucasoid, negroid, and mongoloid integrities respectively.
204. One could also argue from such a tripartite hypothesis concerning the origin of species in terms of the basic physiological distinctions between men of any given race - namely the fat, the muscular, and the thin, corresponding, in Sheldonian terminology, to the endomorphic, the mesomorphic, and the ectomorphic, with a contention to the effect that those in the first category are descended from some kind of sea creature, those in the second category from some kind of land animal (presumably apes), and those in the third category from some kind of bird, like, for instance, the now-extinct dodo. Certainly the upper class, aspiring to an idealistic lifestyle, have often dressed in such a way as to suggest or mimic birds, not least of all the males, with tails, spats, bow-ties, frills, etc., and the upper class are generally of an ectomorphic disposition, in contrast to both the mesomorphic middle class and the endomorphic lower class, whose fish-eating habits are no secret to anyone with a knowledge of fish & chip shops! In fact, I have often noted a connection between fat people and fish in such shops which, in my view, owes to more than mere coincidence, particularly when the fish-shop proprietor is also of a fish-like, or corpulent, disposition.
205. However that may be, there are enough grounds on a racial, quite apart from a social, basis for questioning whether all men are descended from apes, though there would seem to be no reason to suppose that all men of a given race share a kindred descent, even if most of them arguably do. Were all men descended from apes, it is probable that the world alone would suffice them and that only the world would apply, with no possibility of divine and diabolic extremes flanking or threatening it from opposing points-of-view. I may be wrong, but I am not altogether hostile to the notion that the true Irish are descended from some bird-like creature, rather than from some ape-like creature more suited, if the truth were known, to the worldly-minded British. At least, that would help explain their inherent bias for God and, from a traditional standpoint, consequent papal allegiance, in contrast to the monarchic allegiance of the stolid British, though especially the English, whose inherent ideological bias would seem, if history is anything to judge by, to be more materialistic than realistic. Certainly, there are adequate historical and social grounds for contending that British realism is rather more a consequence of the fusion of Celtic and Anglo-Saxon racial influences and predilections than an innate quality of the English themselves. At any rate, let us settle for a materialistic realism on their part and, by contrast, for an idealistic realism on the part of the Scotch and the Welsh.
206. What makes the French language culturally superior to English is its use of and dependence on liaison, or the linking of words ending in s, n, t, or x with words beginning in a vowel, so that a sort of wavicle continuity is often established where, in English, there would be only a particle apartness of disjunctive words. Obviously, fluency of speech is a mark of culture in any language. But when certain words are systematically run-in to, or linked with, certain others as a matter of grammatical principle, then the end result is a much more wavicle-biased impression which can only testify, it seems to me, to cultural superiority established on the basis of an inherently spiritual bent. Certainly, the supra-national language of the electron-wavicle future ought to owe more to French than to English in terms of creating, through liaison between various words, an overall impression of wavicle continuity, as appropriate to a superidealistic age, above and beyond the idealistic realism of French, and in stark contrast to the materialistic realism of English, which is rather more suited to a secular age, like the present.
207. But I desire the supersession of the State by the Centre in the interests of an electron-wavicle salvation of the People in pure spirit, and I am committed to bringing this about, particularly in Eire and, perhaps indirectly, in a number of other countries of a similar republican constitution. If my work is disseminated, it should help bring the Centre closer to fruition. Yet it will take a lot more than that to actually establish the Centre - namely the setting-up, within the Irish Republic, of a Social Transcendentalist Movement with the express purpose of furthering, wherever possible, the ideology of what aspires to being a truly global religion. Such a Movement, manifesting in a special party apparatus, will use the democratic process to its own supertheocratic advantage, striving, through meetings and elections, to educate the sovereign People in regard to their future betterment, a betterment inherent in the concept of a progression from political sovereignty to religious sovereignty, from the State to the Centre, which Social Transcendentalism, through the agency of the self-styled Second Coming, wishes to further. At present, I alone am religiously sovereign, I alone am in possession of supertruth and totally independent of Christian allegiance. If the true Irish wish to become religiously sovereign, they can only do so through me, that is ... by voting, in due course, for Social Transcendentalism, thereby transferring political sovereignty to me. I am, for their sake, prepared to shoulder the burden of political sovereignty, because the power entrusted to me by the People would enable me, in due time, to effect the dismantlement of the old order and the correlative erection of a new one, which would embrace meditation centres in which people were encouraged to cultivate, through artificially-induced visionary experience, the pure spirit of their superconscious minds and thus become religiously sovereign, beings on route, as it were, to definitive Heaven, fragments of Holy Spirit who have neither the need nor the desire to bow down before external gods, whether absolute or relative, and enact subjection to tyrannical sovereignties! Free beings whom I designate Supermen, free from atomic 'sinfulness' for their own electron-wavicle salvation. I cannot do more for the true Irish than to offer them the prospect of that ultimate freedom in spiritual sovereignty, to establish the 'Kingdom of Heaven' here on earth as a preparatory step to its ultimate realization in the transcendent Beyond. In transferring religious sovereignty to the People, I will give them Eternal Life, the life of the spirit which I have known so richly, as these and similar pages should attest. And the People will come to live it more abundantly even than myself, to live it purely in the electron wavicles of superconscious mind.
208. It is not by mere coincidence that the Middle Ages, highpoint of Catholic civilization in the West, were also the ages par excellence of 'natural' plagues like the Bubonic Plague, or Black Death. For such plagues are characteristic, it seems to me, of a proton-wavicle allegiance, being, as it were, complementary to it on negative and destructive terms. By contrast, we are entering if not already in an age of supernatural or artificial plagues, as germane to an electron-wavicle bias, and I list among such 'plagues' the gases from chemical weapons, the gas used for purposes of exterminating criminals or undesirables, and the spread of radiation from nuclear explosions, etc. Such artificial plagues are no less devastating than (were) the natural plagues of medieval times.
209. My view of the police and armed services vis-à-vis the People is such as to suggest that the former are morally inferior to the latter and must forever remain so. I do not see the 'best elements' of a people in the police or army, say, but as the People, who are more spiritually and culturally self-indulgent, as a rule, and thus 'of the stuff' from which pure spirit will eventually emerge. Not that I wish to mock or underestimate the protectors of the People, who are an indispensable ingredient of any civilized society. But I do believe that the People and their protectors should never be confounded, and that standards applicable to the one are, more often than not, quite inapplicable to the other. It would not be my ambition to turn the armed services into saints just because that seems to be in order for the People generally. On the contrary, such services must remain less than holy if for no other reason than the adequate protection of the People from the possibility of external aggression. They are, in effect, a necessary evil, and must be respected as such, not be obliged to compromise themselves in an unduly transcendental or cultural fashion. Thus if traditional sexual relations were to continue among the uniformed bodies, composed of both sexes, after having been officially condemned as regards the People in general, that would be perfectly acceptable, provided they were kept within the ranks and not unduly publicized to the detriment of the People's spiritual interests. In all probability, the children resulting from such relations would have to be brought up separately from the People ... in special nurseries, schools, etc., in preparation for analogous policing or military responsibilities in later life. For it seems more logical and sensible to keep the People and their protectors as two separate and independent societies ... than to allow - exceptions notwithstanding - for continuous chopping-and-changing backwards and forwards between them, after the fashion of an open society, with its everywhichway muddle and more or less middle-of-the-road stasis. Either one will be in the glorified 'sheep pen' of the Social Transcendentalist 'Kingdom of Heaven' to come or be outside it, a 'sheepdog' or 'shepherd' among 'sheep'.
210. Reading periodicals like The Socialist Standard, I am often confronted by views to the effect that the workers - meaning, of course, industrial blue-collar proletariat - should directly own the means of production and not be exploited for a wage which, on balance, is less than the total market value of the product manufactured, so that, instead of the capitalist owner of the factory making a profit from the product in the form of surplus value, no profit is made because the product is sold at its production value, i.e. according to the amount of time and work (if estimable) expended on its construction, and a socialist mode of exchange is the consequence - infinitely preferable, in the opinion of its advocates, to the profit system, which necessarily favours the capitalist non-producer at the expense of his workforce. Such, at any rate, is the general outline of a view I have encountered quite regularly in the course of perusing radical socialist essays, and although there are sometimes variations on it, the view rarely if ever changes. Profit is wrong, equal distribution of wealth alone right; though, presumably, this implies the furtherance of collective profit where formerly there had been only individual profit - a presumption which appears hard to substantiate on a non-profit making basis! However that may be, the authors of such 'hard-line' socialist views invariably fail to take into account a number of complementary or subordinate expenses which accrue to the maintenance of industrial, not to say commercial, premises, and which, without surplus capital deriving from the profit margin, would fail to be met, to the lasting detriment of the premises concerned, and therefore to the ultimate detriment of the company, which would surely have to close.
211. But to what expenses am I alluding? Why, to such obligatory expenses as accrue to the maintenance of adequate lighting, heating, and ventilating, without which the workforce would be unable to function, particularly in winter, when heating and lighting are particularly necessary. But there are of course many other expenses which are no less obligatory, like the maintenance of telephone facilities; of canteen or coffee facilities; of adequate water facilities, both hot and cold, which presuppose water rates and further heating costs; of adequate toilet facilities, including toilet paper, soap, and towels; of adequate cleaning facilities, which may entail the employment - at further cost - of professional cleaners to hoover, polish and/or mop the floors; of industrial overalls, and so on - a veritable host of relatively petty expenses which, taken together, add up to a quite formidable yearly outlay of capital, even when company taxes have been excluded from the overall reckoning. Yet even this is only a fraction of the total expenses over and above the wages paid to employees; for one must also account for purchasing costs of raw materials and/or component parts from other factories, as well as for the maintenance of industrial plant and the replacement, where necessary, of outmoded or inadequate (I say nothing of damaged) plant, whether under pressure of excessive costs or to meet the demands of new technologies or for some other, no less cogent reason. And then, not least of all, there is the expense involved in designing a product - be it a new car, a cassette player, hi-fi system, portable television, stereo headphones, or what have you - which may well take the form of a company commission or involve the taking out of a patent to secure exclusive rights of manufacture for any given product. For while the workers may manufacture the product, in whole or in part, the original design and concept comes from elsewhere, either directly from the industrialist personally or indirectly, through a professional inventor/designer, and the eventual success of the product will depend, to a large degree, on its inherent excellence, whether in terms of performance, appearance, social and/or cultural value, ideological significance, futuristic appeal, safety, or whatever. All that derives, in large measure, from the inventor/designer himself rather than from the workers, who merely carry out the instructions of manufacture specified in the design and would not themselves be capable of designing anything, let alone inventing a new product! As executors of the original plan, they function as tools in the assemblage process, and the end-result, while deriving from their labour, owes its conceptual if not actual origins to the inventor/designer, without whom there would be no work at all. But, of course, getting the finished product onto the market and into the shops, salerooms, etc., costs money, not least of all in terms of advertising, and if these costs are to be met, there must be a prior fund of money deriving from such profits as the company had previously made from other or similar products. So I cannot see that there is anything wrong, morally or socially, with making a profit from one's products, particularly in light of the many expenses which have to be met in the interests of survival. Without profit there would be no possibility of expansion, of opening new and better factories or of improving the existing ones, and without profit there would be few if any jobs.
212. Who, then, is the real enemy of the worker - those who employ him at a set wage to assist in the manufacture of a product whose market value is above the production costs and will return profits, in the form of surplus value, to the company, or those who insist upon unrealistic schemes for bettering his lot which, if put into practice, would lead to industrial suicide and chaos? Capitalism may not be the best or ultimate economic system, but the sort of socialism advocated in The Socialist Standard and other such Marxist periodicals is no alternative. The only alternatives for the future, as I see it, are State Socialism (regarded by Marxist socialists are state capitalism - a sort of Newtonian redundancy in an age of Einsteinian gloss) or my own Social Centrism, whereby the Centre, in the event of democratically superseding the republican state, would take upon itself the trusteeship of the means of production for the People, in order that they may be absolved from economic responsibility and be rendered all the more spiritually credible in the interests of the continuous development of their religious sovereignty, as germane to Centrist guidance. Doubtless a degree of the profits which accrue to the sale of products over and above their production value would return, via individual companies, to the Centre, where it would be used to the best advantage of the People, both in terms of their material and, more importantly, spiritual wellbeing, i.e. with regard to the building of transcendent centres, training of Centrists, development of correlative Social Transcendentalist culture, etc. All employers would effectively become employees of the Centre, just as employers in Communist societies are state employees, since the People own the means of production through the State and no one person is therefore entitled to individual private ownership, which, in a free-electron society, would be a proton and/or neutron anachronism, depending on the type of ownership in question, that is to say, whether of land or of industrial and/or commercial property, natural or artificial. Only collective ownership on either level can apply in a Communist society, where the People are politically sovereign and accordingly free from proton and/or neutron constraints. But in a society, on the contrary, where the People were religiously sovereign, then no such collective ownership - even if indirect, i.e. through the State - should apply, the Centre taking the burden of trusteeship of both land and industrial/commercial property upon itself in the interests of the People's spiritual freedom from materialistic responsibility - a step above and beyond Communism which accords with an electron-wavicle bias in the People.
213. In such a superdivine society there can be no ownership, whether private or public, of either land or property, and the Centre, far from owning anything, would simply undertake to protect and supervise the adequate maintenance of both natural and artificial modes of production in the People's interests. Everything should be accountable to the Centre, and the Centre would have a hand in everything, having drawn both agriculture and industry up towards itself with a view to regulating supply and demand from the Centre, of keeping a careful watch on company or farming statistics, accounts, costs, etc., in order to cream off such profits as were deemed over and above the survival level required for that company's or farm's maintenance and re-distribute capital according to public need. Certainly, large profits made by any given company would be creamed off by the Centre in the People's interests. For a situation whereby various companies were becoming too wealthy and disposed, in consequence, to the creation of private millionaires ... could not be tolerated within a Social Transcendentalist Centre (any more than it is in a Transcendental Socialist State), where the concept of private wealth would be anathema, since bespeaking a proton or neutron status beneath the pale of free-electron criteria. The Centre alone would account for surplus capital, as defined above, which would be redistributed according to public need. There would be no millionaires. Everyone would work through and for the Centre, receiving according to his deserts, but always on a basis which sought to minimize wage differentials as much as possible, establishing, in due process, a more uniform society, though not, however, one which sought to deny the immutable distinctions between leaders, protectors, and masses. On the contrary, a social hierarchy would still exist, but it would be on the People's electron level and therefore quite distinct from across-the-board, open-society atomic hierarchies which, with aristocratic, bourgeois, and proletarian distinctions, are rather more classful than classless.
214. Interesting how some authors predominantly use 'that' as a relative pronoun whilst others use 'which' and still others both, according to the demands, or what they perceive as such, of the literary occasion. As I see it, the predominant use of 'which' signifies a right-wing and upper-class bias, whereas use of 'that', as in 'The dog that went for a walk', signifies a left-wing and lower-class bias, while the compromise position in between suggests a middle-class and, hence, middle-ground bias. In other words grammatical idealism, materialism, and realism respectively. But what is it, you may well wonder, that lends 'that' a left-wing bias and 'which' a right-wing one? Well, the only credible answer, to my mind, is that 'that' is sharp and particle-suggesting, whereas 'which' is soft and wavicle suggesting - the very dichotomy between materialism and idealism which is at the heart of the antithetical political struggles of the age. Of course, there are other and more pragmatic considerations to bear in mind when selecting a relative pronoun, not least of all the fact that 'which' can be less ambiguous, since not also used as a demonstrative pronoun. Additionally, one may feel that too many 'thats', used as both relative and demonstrative pronouns as well as a conjunction, spoil the prose no less than too many cooks the broth, and that it is therefore better from both technical and aesthetic points-of-view to relieve 'that' of the duty of relative pronoun and to systematically concentrate on 'which' instead, thereby establishing a kind of balance between the two words which makes for a more interesting, not to say logical, result; though such a 'balanced' prose will of course always be open to allegations of bourgeois relativity and atomic compromise from those of a more absolutist persuasion, who limit 'which' to a subordinate pronoun status used only very occasionally, as in 'We did not like the dinner, which was a pity since we were hungry', in deference to a more conventional prose technique. Certainly, the Americans generally prefer 'that' to 'which' in their use of relative pronouns, whereas educated British writing tends to reflect the opposite choice - in testimony, I dare say, to a more inherently relativistic bent. Similarly, the distinction between 'z' and 's' spellings in words like 'civilization/civilisation' and 'realization/realisation' tends to an American/British dichotomy with, so I would argue, left- and right-wing implications respectively. The letter 'z' is rather sharp and therefore particle-suggesting, whereas 's' is smooth and accordingly of a wavicle connotation. One doesn't employ both alternatives in one's writings or within the same piece, as a rule, but sticks to one or the other according to one's ideological, class, or national predilection. The employment of 'z' spellings with a more or less systematic use of 'that' as relative pronoun would suggest a very left-wing grammatical bias, the employment of 's' spellings with a systematic use of 'which' in the same context would suggest, by contrast, a very right-wing grammatical bias. On the other hand, a compromise between either 'z' spellings and 'which' or 's' spellings and 'that' would suggest a middle-ground and possibly Liberal grammatical integrity, though obviously with a different bias and emphasis in each case. The Irish philosopher Desmond Clarke favours, in Church and State a paradoxical employment of 'z' spellings together with a systematic use of 'which', as though reflecting a State/Church dichotomy, and is himself of Liberal political persuasion. Flanking him on the grammatical left one might cite the 'z'/'that' integrity of the Irish-American author Thomas Gallagher in Paddy's Lament - a brilliantly harrowing account of the 1846-47 potato famine in Ireland, whilst on the grammatical right one might cite the 's'/'which' integrity of the British novelist Lawrence Durrell in Quinx, as, indeed, The Avignon Quintet as a whole.
215. To extend awareness not for its own sake but as awareness of the best possible feelings, the most noble sentiments, the highest beatitude. To escape the neutron neutrality of purgatorial everyday consciousness in the direction of heavenly bliss. The path of divine evolution for mankind leading from the alpha of essential sensations to the omega of essential feelings via the Christian compromise of essential emotions; from the subconscious to the superconscious via the conscious mind. The path of diabolic evolution for mankind leading from the alpha of apparent sensations to the omega of apparent feelings via the Liberal compromise of apparent emotions; from the old brain to the new brain via the mid-brain. In the divine case, from pleasure to joy via love. In the diabolic case, from pain to sadness via hate. Idealism verses materialism in ascending evolutionary stages, until such time as sadness is eclipsed by happiness and, following the unequivocal triumph of the Divine, bliss reigns supreme. And the body - akin to the world? The body, with its apparent and essential sensations in the flesh, its apparent and essential emotions in the heart, will eventually be discarded as mankind outgrow all alpha-stemming loyalties and approach the post-human era of the Superbeings, or brain collectivizations artificially supported and no less artificially sustained.
216. Interesting how Christ, as conceived by Protestants, is on a level with the body rather than the conscious mind, an abraxas-like dualistic figure torn between apparent and essential emotions, hate and love, in fidelity to what Yeats would have termed a 'primary', or cohesive, view of life, a view running contrary to the 'antithetical' one of those who, like Catholics (and Irish Catholics not least of all) prefer a God/Devil dichotomy between Christ and Satan, conceiving of the former as 'good' and the latter as 'evil', idealism and materialism in constant polarity rather than eclipsed by a realistic compromise, in the body, between the two. Yet such realism is precisely what detracts from the divinity of the Protestant Christ, since true divinity presupposes a wavicle idealism of the Good conceived as Love and Beatitude, not a realistic compromise on the bodily plane between conflicting emotions! Such a compromise makes for a humanistic view of Christ, of Christ as man or inspired teacher, and from there to the denial of all divinity in an outright humanism ... is but a short step on the downhill path to atheistic materialism. No wonder that so many people of Protestant descent find it hard, if not impossible, to believe in the divinity of Christ! For their Christ was never divine to begin with but, rather, a worldly compromise between the transcendent Christ of the Catholics and His Satanic antagonist, and consequently it is inconceivable that they should have an idealistic perspective on Christ or, for that matter, be anticipating his imminent return in the form of the Second Coming - a notion which is only credible (though not necessarily on literal terms) if you subscribe to or are traditionally connected with a religion that emphasizes the divinity of Christ in a transcendent idealism of resurrected spirit. Then anyone who approximates to a radically idealistic point-of-view and wishes to further a transcendental aspiration through the establishment of a society in which the People are religiously sovereign, and accordingly entitled to cultivate their spirit through essential means, would be recognizable as equivalent to the Second Coming - a divinely-inspired figure dedicated to the furtherance of spiritual evolution on terms which leave no room for alpha-stemming or atomic attachments and are therefore diametrically opposed to them. Such an idealistic leader would not be literally Christ (for Christianity or Biblical accounts of miracles, etc., should be interpreted on the plane of metaphor where an idealistic, and hence 'true', approach to religion is concerned, not be vulgarized by attempted reduction to literal facts which, in their crass realism, only serve to render one's beliefs absurd), but more approximate, in his ideological uniqueness, to the Jewish concept of a True World (global) Messiah, someone who, in upholding an idealistic extremism, would be ideologically acceptable to peoples of non-Christian belief or terminology, given their separate and no-less viable religious traditions.
217. Anyone who proclaimed himself 'the Christ' would be a laughing-stock not only to many Christians or, rather, so-called Christians (who are not so foolish as to believe that Christ literally rose from the dead and has been existing, so to speak, in suspended spiritual animation somewhere in space these past 2,000 years, waiting for an opportunity to rematerialize on earth), but, no less significantly, to most if not all Hindus, Buddhists, Judaists, Mohammedans, Zoroastrians, Shintoists, etc., who are not awaiting the return of Christ and would categorically reject any attempt on the part of someone calling himself 'the Christ' to convert them to Christianity or, at any rate, seek to impose literally Second-Coming allegiance upon them. No, a True World Religion, which would embrace peoples of virtually all religious traditions and thus be truly global, necessarily demands a True World Messiah, not one of the old messiahs come back from the dead or, more correctly from the theological viewpoint, 'Eternal Life in Heaven' ... to overthrow the other so-called world religions in the name of his own. On the contrary, this new messiah brings with him, from his messiah-forming 'higher environment' ... of the big city, a new religion, and while he may have to bend, ideologically speaking, in the direction of the Second Coming for peoples of Catholic descent, he will not make the mistake of literally identifying himself with Christ and thereby detracting from his own unique ideological standing in Social Transcendentalist Centrism.
218. Those who, like Bible-punching fundamentalists, take Biblical accounts of miracles or messianic happenings at face-value, debase religion from the plane of metaphorical idealism to that of literal realism, transforming religious faith into rational belief in events which, by their inherently miraculous nature, are incapable of rational verification and thus render such belief absurd. Only a fool would believe that Christ literally rose from the dead and ascended into Heaven. Regarded as a metaphor for human or, at any rate, evolutionary possibility, the 'Resurrection of Christ' becomes a pointer in the direction of spiritual destiny, a testimony to the fact that there is more to human life than the flesh and its inevitable decay, that the spirit can survive bodily death, providing it has been cultivated to a degree compatible with the Divine. As Christ was a metaphor for the Divine, so his spiritual ascension testifies to such a survival. But regarded literally? Of course not! No man can survive bodily death and become pure spirit, least of all by ascending from the grave or, in Christ's case, the tomb! As I have attempted to demonstrate elsewhere in my writings, the literal attainment of spirit to the heavenly Beyond (of the transcendent Holy Ghost) would require much evolutionary progress beyond man, not just in terms of the Superbeing brain collectivizations but, following them, the supra-being new-brain collectivizations ... in the second stage, so to speak, of millennial evolution, which is compatible with hypermeditation carried-on, over a protracted period of time, within the transcendent context of space centres - special centres in space where hypermeditation would proceed more intensively than could ever be the case on earth, where there is always so much gravity to contend with. Indeed, hypermeditation would proceed so intensively there ... that transcendence, or the attainment of pure spirit to beatitude, would be the inevitable consequence, bringing evolution to completion in the divine bliss of electron-electron attractions, in complete contrast to the proton-proton reactions of solar energy. Well, this is a new faith, albeit one founded, so I believe, in rational considerations and projections.
219. Pure spirit equals consciousness of bliss, awareness of the most pure feelings, feelings so inherently pure that there can be no alternative consciousness; consciousness becoming One with the Divine, consciousness in the Divine - divine consciousness of superconscious bliss in heavenly perfection. Yet there is another kind of spirit set apart from this, in human life, and it can be termed impure spirit, or consciousness of the most impure feelings, feelings so intensely impure that there can be no alternative consciousness; consciousness being One with the Diabolic, consciousness of the Diabolic - diabolic consciousness in new-brain agony of hellish imperfection. Good and Evil, God and Devil on the antithetical levels of mind and brain, in an ascending evolutionary order of sensations, emotions, and feelings, corresponding to the subconscious/old brain, the conscious/mid-brain, and the superconscious/new brain, with pleasure/pain, love/hate, and happiness/sadness distinctions respectively - Father, Son, and Holy Spirit on the wavicle side of the psyche, with their diabolic correlates on the opposite, or particle, side. For an omega age, in which free-electron criteria take precedence over atomic compromises, it is neither pleasure and pain nor love and hate, but happiness and sadness which are the chief spiritual issues at stake, and whether one is happy or sad will depend, to some extent, upon the type of society in which one lives and one's ideological bent in relation to it. A natural-born Communist would not be the most happy of people anyway, but he would be even sadder if obliged to live in a Social Transcendentalist society. Conversely, whilst a bona fide Fascist might not be the saddest of people, he would be less than happy living in a Transcendental Socialist society. Needless to say, neither type of person would be particularly happy living in an open society, where too many contending allegiances and ideals would exist in competition with happiness and sadness, not least of all on the worldly plane of the body, which has its own ratio of positive and negative sensations, positive and negative emotions, and even, in a certain limited sense, positive and negative feelings, all or some of which may be of paramount concern to inherently worldly types, who fight shy of intellectual and spiritual commitments in their overriding devotion to physical ones. Now even thoughts about sensations, emotions, and feelings, whether of the body or the head, are a kind of worldly or, more accurately, lunar irrelevance, a reflection on other terms of innate experience, a seemingly neutral or impartial observer and commentator that may take a balanced view of psycho-physical dualism or, alternatively, come down in favour of one side or the other, depending on which pole tends to predominate in any given individual, whether on the psychical or physical levels.
220. Fundamentally considered, man is but a microcosmic reflection of the Galaxy, containing within his psycho-physical totality equivalents of the central star of the Galaxy, the sun, the moon, and the earth itself, and all these cosmically-derived components play some part in his overall integrity as a human being, even if, in the process of evolving towards Holy Spirit, he tends to outgrow most of them and to forge new, higher attributes commensurate with his more advanced psycho-physical development. Thought, too, must eventually be abandoned as he steers a course towards the heavenly Beyond ... of the most pure feelings, feelings that require no verbal commentary, being their own transcendent witness and justification. Yet before the horizon of blissful eternity is glimpsed and becomes a permanent norm, the superevil of sadness must be overcome by the supergood of happiness, both personally and on a social or universal basis, and all psychic dualism and its ideological correlations duly be eclipsed by the perfection of the blissful absolute which is alone commensurate with Holy Spirit. This absolute is not only above all negative or apparent feelings, but (is) above all consciousness as well, since consciousness derives from the fusion, or juxtaposition, of the Devil and God in the psyche, being a worldly compromise between the two, and once this compromise is transcended in the Divine, so consciousness becomes transcendental and is eclipsed by the bliss of the highest feeling, which is pure spirit.
221. As evolution proceeds from a proton base in pure soul to an electron culmination in pure spirit via an atomic compromise in worldly materialism, we may alternatively speak of the pleasure/pain dichotomy on the subconscious/old-brain level of the psyche as corresponding to good soul and to evil soul respectively, with the happiness/sadness dichotomy on the superconscious/new-brain level of the psyche corresponding to good spirit and to evil spirit, and, in between, the love/hate dichotomy on the conscious/mid-brain level of the psyche corresponding to a combination of good soul and good spirit on the one hand and ... of evil soul and evil spirit on the other, which we may also describe as good materialism and evil materialism, regarding 'materialism' in a worldly and therefore realistic light. Hence the three levels of psyche correspond to the Father, the Son, and the Holy Ghost on the wavicle side, and to Satan, the Anti-Father (Luther, Henry VIII, Cromwell?), and the Anti-Christ (Marx, Lenin, Stalin?) on the particle side. Soul, like spirit, can be good or evil, deriving from the central star of the Galaxy or, alternatively, from the sun, on the level of mind or brain, but all soul, even when part of an atomic compromise, should be outgrown in the name of spirit and, needless to say, of holy spirit in preference to unholy spirit. Naturally, this view of the psyche and its polar antagonists corresponds, in Yeatsian terminology, to an 'antithetical' rather than to a 'primary' intellectual position, in which a clear distinction is drawn between each side as well as level of the psyche, in preference to any cohesive materialism of a worldly compromise. Even a consciousness which, like that of the Protestant idealists (Puritans), stands as a compromise between good soul and good spirit ... is of the cohesive or materialistic variety, albeit on somewhat higher terms than the consciousness which experiences both good and evil soul plus good and evil spirit in a quintessentially worldly atomic fusion of Protestant realism, not to mention its bodily counterpart lower down. If the Society of Friends belongs in the higher materialistic category, then the majority of Protestant denominations appertain to the lower materialistic category of a truly realistic compromise, suitable to the world but not particularly close to divine truth.
222. Yet if Roman Catholicism upheld, in its antithetical constitution, a closer approximation, in the Father, to subdivine truth, and sects like the Society of Friends upheld a closer approximation, in Christ, to divine truth, then it remains for Social Transcendentalism to uphold a closer approximation, in the Holy Ghost, to superdivine truth - the supertruth of Messianic Revelations. Here, in accordance with free-electron criteria, we are concerned with the Third and highest part of the Trinity ... of divine levels of God, and we are concerned with aspiring towards that superideal condition through the furtherance of superconscious bliss achieved, with the aid of contemplation and meditation, here on earth as a matter of evolutionary necessity. Once the world has been overcome, Heaven is not in the Beyond but the Beyond in the world and bliss is now, not something to be deferred until bodily death. For there is no Heaven for man that is not of man's making!
223. Consciousness is of the world, being a consequence of the fusion between protons and electrons in the brain, a sort of spiritual flame perpetually burning on the atomic materialism of the brain. It treads a middle-ground path between good soul and good spirit on the wavicle side of the psyche, and between evil soul and evil spirit on its particle side, preponderating over both. When one is conscious one isn't necessarily conscious of sensations, emotions, or feelings. Consciousness of consciousness or consciousness of external phenomena tends to be the psychic norm. The Diabolic and the Divine only enter into this consciousness intermittently, when called upon or permitted entry. Left to itself, my consciousness is biased towards good spirit, but this doesn't mean to say that everyone's is. On the contrary, there are types of consciousness which are biased towards evil spirit and even some that are biased towards soul of one kind or another, distinctions to a large extent dependent upon hereditary factors, racial configurations, temperament, character, experiences, environment, class, and so on. In this respect, men are not equal, for consciousness differs in degree and kind from person to person, making for both dissimilar views of the world and dissimilar situations and/or occupations in it. Were all men equal, there would be no frictions or disparities between them, and humanity would be at peace with itself.
224. But even in their subconscious and superconscious minds men differ from one another, though these two minds are closer to the alpha and Omega Absolutes respectively, and therefore are more perceptual than conceptual. Some men experience pleasant dreams with warm sensations as a norm, others tend to experience more of the opposite kind, while yet others follow a straight or zigzagging path between the two extremes, doubtless according to whether they are of the 'primary' or 'antithetical' varieties of humanity. At the other end of the psyche, it is a well-known fact that not all those who take or have taken LSD invariably experience pleasant trips. Some have bad trips, whilst others, probably more numerous, experience something that is neither particularly good nor bad but somewhere in between the two ... in a sort of no-man's-land of psychic neutrality, doubtless on account of their own habitual psychic neutrality between daydreams on the one hand and thoughts on the other, which correspond, so I contend, to stellar and lunar equivalents, respectively, within the 'cosmic totality' of the natural psyche. Those who are largely of pure consciousness, and therefore most worldly, will experience neither any great hardship nor any great pleasure in their dreams or trips. Those, on the other hand, who tend in their consciousness either towards daydreams above or thoughts below are more likely to experience equivalent levels of psychic reality in their dreams or trips - the former having pleasant dreams and good trips, the latter unpleasant dreams and bad trips, a sort of wavicle/particle dichotomy of God- and Devil-tending biases respectively, with right- and left-wing political implications in each case. Daydreaming or fantasizing is an idealistic psychic predilection, thinking or reasoning ... a materialistic psychic predilection; the one tending up, as a rule, towards good soul and/or good spirit; the other tending down, as a rule, towards evil soul and/or evil spirit. Again, there are two types of realist in relation to these psychic poles: the 'primary' realist who steers a middle course in neutral consciousness between them, and, by contrast, the 'antithetical' realist who alternates between them, now dreamy, now thoughtful, never one or the other for very long, and, consequently, more Catholic than Protestant, more Celtic, I dare say, than Anglo-Saxon, but still a worldly type nevertheless!
225. Just as there is an unconscious beneath the subconscious which, in its dreamless sensuality, is closer to the alpha of evolution, so there is a supraconscious above the superconscious which, in its tripless spirituality, is closer to the omega of evolution. If the former is experienced in heavy sleep or as a consequence of one's having been anaesthetized or - perish the thought! - knocked out, the latter is experienced in the hyperawakefulness of transcendental meditation. If the one is fundamentally pre-civilized, the other is post-civilized.
226. Consciousness of consciousness or consciousness-for-consciousness'-sake is a religion of the world. We have consciousness to help us get about the world, not for any specifically religious reason. We also have consciousness in our bodies, though to a much lesser extent than in our brains where, as mind, it generally overrides physical consciousness, whether of sensations, emotions, or feelings. Only in consciousness of the highest, or mental, feelings do we approach the Holy Spirit; though consciousness of the highest emotions or, alternatively, highest sensations will place us on the planes of Christ and the Father respectively - planes which would be an obstacle to true spiritual enlightenment if indulged in too frequently or intensely.
227. The antithetical equivalents of 'nobs' and 'plebs' are 'freaks' and 'straights': an electron equivalent to proton precedent. Generally, 'freaks' are of the Holy Ghost whereas 'straights' are of the world; but there are also 'fallen freaks', or punks, who are of the Antichrist and his materialist legions. Doubtless there were (and probably still are) 'fallen nobs', or rebels, who were of the Devil and his barbarous hordes.
228. The age of the wind-up clock, with its hands and numerals, is coming to an end, along with the civilization that gave birth to it. The new age calls for digital clocks and watches, in accordance with an absolutist predilection for numerals. If sundials, with their lone 'arm', appertained to the alpha age, then digital clocks and watches most assuredly appertain to the omega age, and no apparent/essential compromise between the two, suggestive of an atomic integrity, is permissible, whether in terms of clock or watch. Even the customary tick-tock, tick-tock of wind-ups suggests and confirms an atomic dualism, as though between church and state, particles and wavicles. But, of course, wind-ups will continue to be manufactured and bought so long as the atomic societies of contemporary Western civilization continue to exist. They are still 'establishment' time-pieces, whereas digitals of one kind or another are comparatively proletarian and therefore, like all such phenomena, relative to an unofficial vanguard.
229. Categories of white-collar workers: clerks, secretaries, petty civil-servants, typists, shop assistants, publishers' readers, postmen, low-ranking teachers - in short, a whole variety of contexts involving millions of people who, particularly in the big cities, tend to preponderate over blue-collar workers (not that colour of collar or indeed the use of a button-up shirt necessarily figures in an age transitional between atomic and free-electron criteria). Unlike a Marxist, I don't automatically limit myself to the lowest strata of the People, conceived in a variety of blue-collar, and therefore manual, contexts. On the contrary, I focus first and foremost on the highest strata of the People, conceived in a variety of white-collar, and therefore intellectual, contexts, and subordinate all other contexts to them. This is what makes me a Social Transcendentalist rather than a Socialist, and consequently anti-Marxist. I was myself a clerk for several years, and it is inconceivable that I could identify with or have a bias towards blue-collar workers, whose materialism, derived in part from the manual nature of their labour, is at loggerheads with my own idealism, the fruit of much intellectual activity. In a Socialist Republic, the white-collar workers are officially subordinate to their blue-collar counterparts, and a materialistic bias, under the aegis of Antichristic superillusion, is the ideological result. In a Social Transcendentalist Centre, on the other hand, the blue-collar workers would be officially subordinate to their white-collar counterparts, and an idealistic bias, under the aegis of Messianic supertruth, would be the ideological result. Not worldly materialism but superdivine idealism ... on the People's more absolutist level of ideological evolution, with the minimum necessary compromise with the world. Certainly, Ireland would not be true to itself if materialism, and hence the blue-collar proletariat, were to get the upper-hand over idealism and a Socialist Republic duly ensued. And the same applies to a number of other countries with mainly idealistic predilections. Supertruth requires an adherence to objectively-conceived values, so that idealism and materialism are in proper hierarchical perspective. It is quite the opposite of the subjectively-conceived values of superillusion, where materialism is in the driving seat.
230. Traditions ought more to be respected as a pointer towards the future than as a landmark of the past. Thus one sort of idealism will lead to another, one sort of materialism to another, and so on.
231. The open-society tripartite class distinctions between upper, middle, and lower classes suggest, at first appearance, a vertical hierarchy between idealism, realism, and materialism on a uniform atomic level. But this is not actually the case, since the upper class, or aristocracy, are generally biased towards protons, the middle class, or bourgeoisie, generally biased towards neutrons, and the lower class, or proletariat, generally biased towards electrons, so that class distinctions on a traditional tripartite basis are rather more horizontal than vertical ... with the past, the present, and the future juxtaposed in open-society toleration. From a proletarian standpoint, which is closer to the Holy Ghost than to the Father, the only class that could in some (albeit limited) sense be described as 'upper' in relation to the People, i.e. as vertically above them, would be People's leaders, or commissars, within the electron-particle context of a People's state. Similarly from a middle-class standpoint, which is closer to Christ than to either of the divine extremes, the only class that could in some (albeit limited) sense be described as 'upper' in relation to the bourgeoisie, i.e. as vertically above them, would be parliamentary representatives, or ministers, within the atomic context of a democratic state. For the aristocratic class, regarded in their traditional proton perspective, are only upper in relation to peasants and/or soldiers within the vertical hierarchy of a feudal society, and it would be a form of hypocrisy or self-deception of the most contemptible sort to suppose that the bourgeoisie, who after all wrenched political power from the nobility, genuinely look-up to the aristocracy, still more so to imagine that the proletariat, which in some countries have wrenched political power from the bourgeoisie, genuinely look-up to the bourgeois class. History does not confirm this supposition, even if, in open-society countries like England, appearances suggest the contrary, largely on account of the strong proton traditions of the indigenous race. Yet, contrary to appearances, it is really the bourgeoisie who, through their elected representatives, govern English society; it is parliament which, to all practical purposes, is politically sovereign, and consequently while England, and indeed Britain as a whole, may have the appearance of a kingdom, with a monarchical system still intact, it is effectively a democracy, wherein political power is firmly in the hands of the elected representatives of the, by and large, middle-class electorate. This bourgeois capitalist society exists alongside the remnants of aristocratic feudal society, with neutron and proton implications respectively.
232. Yet so, too, does the rudiments of a future proletarian society exist alongside the established order, and it is altogether doubtful that those who are actively committed to this alternative society actually look-up to the democratic representatives of the bourgeois class for their leadership. On the contrary, they look to leadership among themselves, which, in the event of their attaining to power, would be as different from the bourgeois representatives ... as these latter are from the aristocratic rulers of feudal antiquity, but just as much a complete class as the nobility. For a vertical hierarchy must also exist on the People's level of social evolution, as between leaders and led, and this no less than on the preceding feudal and parliamentary levels. Yet this would still be classless compared with the class-bound tripartite open-society distinctions between proton aristocracy, neutron bourgeoisie, and electron proletariat. Classless to the extent that everyone exists on an electron level, artificially and without wealth, be they leaders, police, or led; the political antithesis to the no-less, from this vertical standpoint, classless societies of feudal antiquity between rulers, soldiery, and ruled, all of whom existed on the proton level within an alpha-stemming absolutism. And, no less certainly, most latter-day People's leaders regard themselves as belonging to a sort of elite class in relation to the proletarian masses, with the police assuming a kind of middle-ground status in between the two electron extremes. But if, formerly, the aristocratic elites ruled and therefore exploited the toiling peasant masses, then the revolutionary People's elites lead and therefore serve the proletarian masses, which is an important distinction! In this respect, the revolutionary elites are closer to the masses than (were) the traditional elites; for society assumes a more homogeneous constitution the closer it approximates to the omega absolutism of the Holy Spirit - in marked contrast to the heterogeneous distinctions characterizing open societies.
233. If Western civilization began in an idealistic absolutism favouring the aristocracy, there is reason to believe that it has effectively ended in a materialistic absolutism favouring the proletariat, having passed through a realistic relativity between the bourgeoisie of one shade or another, not to mention bourgeoisie and workers, regarding 'workers' as pertinent to this relativity rather than independent of it and therefore properly proletarian. In which case, we could regard the greater part of, in particular, Eastern Europe as having been especially partial, in the twentieth century, to the materialistic phase of Western civilization. Rather than signifying a completely new civilization, Eastern Europe would appear to have signified the decline into materialist barbarism of a sizeable component of Christendom; though this would not be entirely true, since there was also something new and different about it which, if not exactly amounting to a fresh civilization, at least rendered its peculiar form of barbarism civilized, or ordered. Indeed, one could almost eschew the term 'barbarism' in favour of 'Civilization' in the Spenglerian sense of the term, where materialistic, and hence social, values take considerable precedence over cultural or spiritual ones. Thus Eastern Europe would signify 'Civilization' full-blown, in contrast to the 'Culture/Civilization' compromise between church and state more typical of Western Europe traditionally, and as the complete antithesis to the 'Culture' absolutism of medieval antiquity - the idealistic inception of Western civilization. Thus the spectrum of this civilization would appear to stretch from the proton wavicles of its Roman Catholic inception to the electron particles of its Socialist culmination via an atomic compromise, in Protestantism and Liberalism, of its middle and therefore quintessentially worldly phase. Subconscious to new brain via ego/mid-brain compromise.
234. In contrast to the above, one could cite the alpha civilizations of pagan antiquity, including the Graeco-Roman, ancient Chinese, Indian, Persian, Hebrew, Egyptian, Irish, and so on, as existing on the pantheistic and Creator-bound level of proton particles. Antithetical to those numerous pagan civilizations - reflecting the fragmentation of primitive evolution - we can project the envisaged transcendental civilization of the Centrist federation which, in its electron wavicles, would signify the inception and development of a new 'Culture' ... far superior to the Catholic 'Culture' of medieval Europe, and inevitably opposed to the continuation of Western civilization on materialistic terms. It is this omega civilization, with its superidealism, which will eventually challenge the West for global hegemony, seeking to replace Socialist materialism with Centrist idealism, in order that the world may be brought to an omega culmination in the ultimate 'Culture', a 'Superculture' that should lead, in due course, to the post-Human Millennium (of the Superbeings and Supra-beings), and thus to the supersession of all human limitations in the name of divine transcendence - a process of spiritual evolution destined to culminate in the electron-electron attractions of the heavenly Beyond. If the alpha civilizations are best described as Cultural civilizations, then this omega civilization could be described as a civilized Culture, beyond and above all 'Culture/Civilization' dichotomies, and superior to any barbarous civilization of a materialistic absolutism.
235. If Western civilization began in idealism, proceeded to realism, and ended in materialism, then we have a Catholic, Protestant/Liberal, and Socialist progression which stretches from subdivine proton wavicles to superdiabolic electron particles via an atomic compromise in worldly realism, a tripartite progression which broadly accords, it seems to me, with Latin, Teutonic, and Slavic racial distinctions, as though in confirmation of an inherent idealism in the first, a realism in the second, and a materialism in the third. The original schism in Christianity between Roman Catholicism in the West and Eastern Orthodoxy in the East largely followed a Latin/Slav dichotomy indicative of a split between idealism and materialism, salvation and damnation, the true Christ of love and the false Christ of hate, hope and despair, redemption and judgement, and we may believe that this fundamental split has continued on a largely ethnic basis right down to the present day, not only in the obvious context of religion but, more significantly from the contemporary viewpoint, in the politically extreme contexts of Fascism and Communism, with the Latins traditionally more susceptible to the former (Italy being the home of Fascism) and the Slavs mostly living, in one degree or another, under the latter. Yet, in between, the Protestant/Liberal middle ground of Teutonic realism, as especially applying to Germany, England, Sweden, Holland, Norway, Denmark, and the USA, which is quintessentially symptomatic of the world, conceived from a theological angle, and thus of capitalist imperialism.
236. Father - Virgin Mary; Christ; Second Coming - Holy Ghost. Greater subgod - lesser subgod(dess); God; lesser supergod - greater supergod. Major evil deity - minor evil deity; atomic deity; minor good deity - major good deity. In contrast to Satan - the Anti-Father (Henry VIII?); the Anti-Virgin (Cromwell?); the Anti-Christ (Marx?) - the Anti-Spirit (Lenin?). Greater subdevil - lesser subdevil; Devil; lesser superdevil - greater superdevil. Major evil devil - minor evil devil; atomic devil; minor good devil - major good devil. Better the good devil of superdiabolic electron particles than the evil god of subdivine proton wavicles. But better still the good god of superdivine electron wavicles. Here we are alluding to the Holy Ghost and, to a lesser extent, its messianic advocate rather than to the Antichrist. We are alluding to Social Transcendentalism at the expense of Transcendental Socialism.
237. Helicopters are to the air what underground trains are to the land and submarines to the sea: namely, Marxist materialist equivalents vis-à-vis realistic and idealistic types of transportation. Certainly they are the lowest form of air transportation, as well as the most low-flying.
238. Better to nod one's head in rhythm to contemporary 'funky' music than to tap one's foot; the most idealistic people nod their heads, while the least idealistic or, rather, most materialistic ones tap their feet and/or shake their heads. Vertical and horizontal, masculine and feminine, head and feet, idealism and materialism. Combinations of nodding and shaking probably make, provided the nodding is preponderant, for a Social Transcendentalist equivalent, whereas - the converse possibility not excepted - combinations of shaking (a bogus theocratic equivalent?) and tapping make for a Transcendental Socialist equivalent. Only to nod or, alternatively, tap one's foot and/or stomp would suggest a Fascist/Communist dichotomy of idealistic and materialistic extremes respectively, whereas the alternative combinations mentioned above make for the more realistic latter-day relativistic compromises, with idealism preponderant in the one and materialism predominating in the other - God and Devil on the electron-biased levels of wavicle superconscious and particle new-brain polarity, while superphysical realism comes somewhere in-between. For 'freak dancing', or the shaking of one's entire body to the 'funky' rhythms of popular music, is a superworldly alternative to nodding and tapping extremes, a supernatural, or absolutist, form of body dancing with more moderate ideological implications.
239. Philosophy - literature - poetry: Father, Son, and Holy Ghost of a Literary Trinity. In a transcendentally closed society, only poetry would prevail, though it would have to be on the superpoetic level, and thus beyond any atomic relativity.
240. The further narrative literature, or literature-proper, evolves within an open-society atomic context, the more absolute it becomes, whether on the idealistic plane of a supernovel or, alternatively, on the materialistic plane of an antinovel. Essence and appearance, dialogue and description, speculation and action. Combine these polarities on a relatively cohesive basis and you are back in the realistic tradition. Alternate between one polarity and another on a more absolutely antithetical basis and you are extending that middle-ground and quintessentially narrative tradition into an extremist age on super-realistic literary terms - the literary equivalent of Liberal Democracy.
241. Unlike a petty-bourgeois revolutionary, who hives off into one extreme or another, a bourgeois revolutionary wishes to retain relativity, principally by alternating between one absolutist extreme and another, now right/now left, now idealistic/now materialistic, never either for very long. The primary, cohesive realism of the conventional bourgeois is replaced by the antithetical, oscillatory 'realism' of the radical bourgeois, and the result is Liberal Democracy - a superworldly rather than simply worldly politics.
242. There are examples of Surrealism in painterly art which give one the impression that the artist has endeavoured, in juxtaposing diverse and seemingly unconnected images, to combine a number of paintings in one work and thus create a sort of collective or omega painting. Generally speaking, Surrealism is to art what Liberal Democracy is to politics: the extension of a realistic, representational tradition into quasi-absolutist and super-realistic juxtapositions suggestive of a schizophrenic oscillation between one extreme and another, with no apparent connection between them. Viewed in the round, Surrealism is both representational and abstract at the same time, its peculiar abstraction deriving from the uncanny juxtaposition of seemingly unconnected images.
243. To live only for essences, to become pure in absolute fidelity to transcendental idealism: the ultimate literature of superliterary truths. One character (the author); one concern (the development of truth); one voice (the expounding of truth). A fascistic avant-garde antithetical to communistic Socialist Realism, God and Devil on the People's democratic levels of superidealism and supermaterialism either side of superworldly realism (the popular novel). Land-speed rocket cars and racing cars flanking hot-rods. All contradictions resolved in the chimerical struggle towards unified knowledge within an ideologically integrated personality.
244. Men of genius tend to be either 'minds' or 'brains' rather than 'heads' (a combination of the two). Whether one is a mind or a brain will depend on whether one has an idealistic or a materialistic commitment to life. Artists and priests tend to be in the first category, scientists and politicians in the second - wavicle and particle dichotomies symptomatic of divine and diabolic extremes. The 'great mind' is usually theoretical, the 'great brain' usually practical. Creator and inventor, enlightener and governor.
245. Film and photography are 'in focus' when in colour; then they are on a similar level of evolution and may be said to have attained to maturity. Music draws into line with colour film and/or photography when electric and therefore of a popular or People's cast. Prior to its becoming electric, such music is also in its formative stage, short of a transcendent maturity and thus pre-pubic, so to speak. Acoustic or trad jazz is no more a specifically bourgeois art form because of its acoustic nature than black-and-white film or photography is specifically bourgeois on that account. Like them, jazz is an inherently People's medium of cultural expression, and whilst it may appear to be going through a bourgeois phase when acoustic, it is really on a comparatively primitive or early level of its inherently proletarian status. Consequently trad jazz isn't only not bourgeois because of its acoustic nature; it isn't a fully mature or perfect expression of jazz but, on the contrary, a merely formative one. Jazz only comes into its own and attains to true adulthood on an electric basis, which is commensurate with modern jazz. Contemporary forms of acoustic jazz, no matter how sophisticated, are an expression and extension of trad jazz into the modern, or electronic, age. Yet what applies to jazz applies no less to film and photography, where colour is the determining factor in the comparative status of each supernatural medium, the lack of it (as in black-and-white film) simply indicative of a traditional, or 'juvenile', status, equivalent to pre-pubic innocence.
246. If the roots of jazz were in the blues - a more-or-less realistic music between rhythm and pitch, harmony and melody, vocals and instrumentals, then so were the roots of rock which, contrary to jazz, hived off into a predominantly rhythmic and therefore materialistic integrity antithetical to the pitch-oriented improvisational idealism of jazz. Rock is not simply decadent jazz (though there is a sense in which that may apply); it is a completely alternative People's music which indicates a left-wing status commensurate with proletarian materialism, neither more nor less contemporary than modern jazz, and perfectly capable of achieving its own decadence in punk. But rock and jazz can draw closer together while retaining their respective rhythmic and pitch-oriented biases, and in doing so we get jazz-rock, or jazzed rock, and rock-jazz, or rocked jazz, which I relate, amongst other things, to streamlined motorbikes and to stripped-down scooters respectively - those latter-day Transcendental Socialist and Social Transcendentalist radical modes of People's private road transportation. It is almost as though what Jung wrote about men becoming more feminine and women more masculine, as they grow older, was borne out, in musical terms, by the jazz-rock and rock-jazz compromises mentioned above - ample testimony to a wise old age!
247. Video is to film what rock is to jazz: a later and somewhat more materialistic left-wing form of visual entertainment, private rather than public, single instead of double. And the same may be said of instamatics in relation to conventional cameras, the wavicle continuity of film-rolls negated in the particle distinctness of each individual print-out, relativity giving way to the absolute.
248. If the blues is at the roots of both jazz and rock, a sort of middle ground in between pitch-oriented and rhythmic extremes, then we may account it a relatively Liberal or worldly status, in contrast to the fascistic and communistic equivalents ... of the more radical alternatives. But just as we argued that acoustic jazz was formative in relation to modern jazz, so it can be argued of the blues that it only comes into full maturity on an electric basis, with superliberal or superworldly implications, whether it remains strictly true to itself or veers towards either jazz or rock, as much contemporary 'superblues' effectively does, going beyond the blues into either jazz-blues or rock-blues combinations. Yet such hybrid blues remains more or less a middle-ground form of electric serious music, like most forms of electric popular music - soul, pop, and funk not excepted. On the one hand, the serious or heavy electric music of 'freaks', whether Extreme Right, Centre, or Extreme Left, and on the other hand the popular, or light, electric music of 'straights' (or just plain folks), whether Centre-Right, Centre, or Centre-Left. The antithetical equivalents of proton 'nobs' and 'plebs' on contemporary electronic, or People's, levels.
249. Doubtless neutron, or bourgeois, music is divisible on a similar tripartite basis into centrist, right-wing, and left-wing tendencies, and I fancy that while the symphony pertains to the centrist tendency, ballet and/or operatic music pertain to the left wing, while the concerto, with its pitch-oriented and quasi-improvisational bias, pertains to the right wing, being, in effect, the bourgeois equivalent of jazz. Of course, there is also what might be described as bourgeois popular music, which takes the form of light orchestral works, operettas, songs, certain solo works for piano, guitar, etc., and we need not doubt that 'freaks' also have music to relax to rather than 'groove to' or get enraptured about - popular forms of rock (soft rock), jazz (funk jazz), and blues (rhythm 'n' blues), which are yet distinct from the run of popular music, doubtless to the degree that popular bourgeois music was (and continues to be) distinct from the folk music of the broad, uneducated masses within a bourgeois age or society. The evolutionary progression from folk music to pop music, by the broad masses of the People, is paralleled by the progression from classical music to contemporary music of the People's elites, or 'freaks', who respond to electronic criteria on different and usually more sophisticated terms - some preferring, in their fascistic idealism, electron-wavicle pitch, others, in their communistic materialism, electron-particle rhythm, yet others, more realistic and possibly ecology-minded, seeking some kind of balanced compromise between the two.
250. Hitherto I have written of a distinction between People's theocratic and democratic levels of ideological and/or cultural commitment, and whilst, in conjunction with jazz and rock, blues music would appear to accord with the former, if on middle-ground and therefore superworldly terms, it seems feasible to attribute a parallel superworldly, or super-realistic, status to rock classical in respect of the latter which, stemming from orchestral and acoustic traditions, is closer in constitution to classical music generally, even on the extremist levels of right-wing avant-gardism and left-wing socialist realism. Thus rock classical, deriving its inspiration from classical precedent, would be to those more radical forms of People's democratic music what blues is to the more radical, or theocratic, forms - namely a superworldly or, to borrow Yeatsian terminology, 'primary' musical form sandwiched in-between the 'antithetical' extremes of superidealistic and supermaterialistic musical forms, with, in all probability, a radically Liberal Democratic political connotation vis-à-vis Nazi and Marxist alternatives.
251. Since I have already drawn ideologically-based analogical parallels between rock and motorbikes on the one hand and ... jazz and scooters on the other, it seems feasible to ascribe a trike parallel to electric blues, bearing in mind its moderate People's theocratic status in between superidealistic (jazz) and supermaterialistic (rock) extremes, and I fancy that just as the blues can veer towards either jazz or rock while remaining distinct from each, so trikes can be designed on an idealistic or a materialistic basis, while yet remaining essentially realistic and therefore no less distinct from scooters or motorbikes. Already, a fantastic new-style enclosed 'trike' called the Micro has come to our attention, which seats a driver and passenger in tandem and can lean around bends, rather like a motorbike or a scooter. Such an enclosed 'trike', with handlebar steering-device, is probably of right-wing tendency on account of its compartmental idealism, and consequently closer to a scooter than to a motorbike while yet retaining its inherently middle-ground trike-like status. Trikes which veer towards motorbikes, like the Ariel 3 from BSA and the later Stream three-wheeled moped from Honda, tend to be open-topped or, at any rate, without enclosure, and this strikes me as commensurate with materialism and hence with a left-wing tradition stemming from open-topped sports cars through racing cars to motorbikes. So much for analogical parallels on the People's theocratic levels!
252. Dropping to the democratic levels we find equivalent parallels, as discussed elsewhere, between the avant-garde and land-speed rocket cars on the one hand and ... socialist realism and racing cars on the other, and if I am not mistaken a similar parallel can be drawn between rock classical and hot rods, conceiving of the latter in the relatively moderate terms of a 's(o)uped-up', or modified, car - one with additional streamlining, larger and wider tyres, bigger and noisier exhaust, psychedelic or graphic paintwork, tinted windows, and so on. Thus just as rock classical 's(o)ups up' classical music through a combination of electricity, modern instruments, and rock-inspired musicianship, so hot rods are 's(o)uped-up' cars, cars being comparatively bourgeois and/or petty bourgeois until such time as they take on the appearance of a hot rod. Yet just as rock classical can remain quintessentially itself on middle-ground diatonic terms or veer, like blues, towards either the avant-garde above or socialist realism below, so hot rods can be either relatively moderate or of a more extreme right- or left-wing tendency, depending on whether the final appearance (and usage) is closer to a land-speed rocket car above or, alternatively, to a racing car below. In the first instance, the 'hot rod' will assume a long, low-lying, though probably encapsulated, form with small and narrow wheels, whereas, in the second instance, the form is more likely to approximate to the short, flat, open-topped design of a racing car, with, by contrast, large and wide tyres, better suited to track-racing or, at any rate, to taking fast bends. If a political analogy is to be inferred in each case, then I would contend that the centre-right hot rod is of a right-wing Liberal Democratic equivalent, whereas the centre-left hot rod indicates a left-wing Liberal Democratic equivalent, each of which are yet distinct from Nazi and Socialist extremes, and therefore still fundamentally super-realistic in constitution. The only alternative political analogy to suggest itself to my recommendation, in this context, is Ecology, but, as the reader will have discovered, I preferred to equate Ecology with the middle ground of the People's theocratic levels, where electric blues and trikes hold sway. Somehow, the notion of hot rods and Ecology being of parallel ideological status doesn't appeal to me; I prefer to think of Ecology as a bluesy politics, superworldly in a naturalistic rather than an artificial way. On the other hand, Liberal Democracy suggests a 's(o)uped-up' mode of democratic politics, the 'Liberal' equivalent to the 'rock' essence of rock classical and to the 'hot' essence of hot rods.
253. Impossible not to see a connection between the fierce, driving drum beats of heavy rock and the regular thuds of workmen hammering. Somehow it seems plausible to contend that such music to some extent reflects a workman's occupational lifestyle and therefore should especially appeal to him.
254. We live in an age of immorality, as pertaining to the ubiquitous spread and entrenchment of materialism, whether ideological, scientific, or industrial. Immorality is not concerned with a choice between good and evil, as defined by Christian teachings, but with the pursuit of evil falsely conceived or recognized as good. Immorality is a materialistic darkness, yet such darkness is taken for the light. The devils are in hell and at one with it. They are not strangers to it or outsiders blown in from higher regions. They know nothing else and, in all probability, never will know anything else. Yet hell is not something in another world, these days, but ... here in this one, as signified by the modern city, the urban sprawl of artificial materialism, with concrete and steel especially predominant. Immorality is the ethical norm of this proletarian and largely socialistic hell. But men were once different, and in some countries and classes they continue to be so. There was morality, or the choosing of good (as laid down by the Church) over evil, the turning away from evil in the name of good, the upholding of good as an idealistic norm. For if immorality is materialistic, then morality is distinctly idealistic, peaceful instead of violent, cohesive instead of disjunctive, co-operative instead of competitive, ascetic instead of hedonistic - a wavicle rather than a particle persuasion. Morality pertains to Heaven and the desire to establish a heavenly society in the world, to make the world approximate, no matter how imperfectly, to the 'Kingdom of God'. Catholicism was - and to some extent remains - the touchstone and guarantor of morality in the world, no less than Communism is now the touchstone and guarantor of immorality there. Where Communism now flourishes in the urban hells of contemporary materialistic life, Catholicism once flourished in the rural heavens of medieval idealistic life.
255. But since there is no contiguity between idealism and materialism, no connection between Heaven and Hell, so it was necessary for the world to establish and assert itself, before the evolutionary descent from earthly heaven to earthly hell could properly materialize. This it did on the basis of amorality, or a refusal to choose good over evil as a matter of principle but, rather, to choose between alternative options on the basis of worldly expedience, which is commensurate with realism and thus with the twilight relativity standing in-between the light of idealism and the darkness of materialism, a purgatorial stage in between Heaven and Hell which finds its environmental mean in the town, conceived as a provincial compromise between country and city, and its ideological correlations in Protestantism and Liberalism - the former symptomatic, more specifically, of a neutron-wavicle good, the latter ... of a neutron-particle evil. Amorality isn't concerned with worldly approximations to Heaven, nor even to its diabolic antithesis, but with the furtherance and consolidation of worldly interests, making an ideal of the world conceived as a dualistic compromise between unworldly extremes, whether rural or urban, natural or artificial, transcendent or mundane, rich or poor. Hence an atomic relativity between proton-wavicle Culture (in the Spenglerian sense of the term) and electron-particle Civilization, a Teutonic compromise, one could argue, between Latin idealism and Slavic materialism, church and state. A lower heaven has been superseded by a higher hell via an intermediate world, and the result is the immoral materialism one sees all around one in the great cities of the contemporary West, the decline, to the point of extinction, of idealism and the correlative reduction of everything to the lowest-common-denominator ... of materialistic evaluation. André Gide's influential novel The Immoralist set the seal on contemporary life, and anything which is not immoral but amoral or, worse again, moral will be judged obsolete and unworthy of serious consideration, particularly in the Anglo-Saxon countries. Wise men are now adjudged fools and fools alone considered wise; one's commitment to materialistic vulgarity a testimony of one's 'smartness', a mark of superior intelligence, a confirmation of 'hippness'!
256. And so the devils, who are at one with their hell, bespatter themselves in their own commercial filth and call it enlightenment, pull grotesque faces in the name of proletarian humanism, and proudly parade their materialistic immorality throughout the sordid kingdom of their urban hell. I look on as an idealistic outsider, a modern Dante traversing the nether regions, an exile from both country and class, and though I suffer the tongues of flame which lick my battered body and bruise my weary mind, still I am distinct from them myself, not being of the flames but a stranger among them who is sometimes mistaken for a flame, so badly burnt does my body appear! But I press on, ignoring the snide presumption and false wisdom of those who are at one with their red flames and consumed in the fires of an urban hell. I press on towards the light ahead, the light of superidealism in the superheaven of Social Transcendentalism, thanks to the lesser light of my own enlightenment, which guides me towards the greater light to come and prevents me from stumbling by the wayside into the evil darkness of contemporary hell. Like Dante, like Bunyan's Pilgrim, I press on, a lone idealist among the legions of materialists, and one day I shall climb out of the hell into which I was exiled by cunning devils in angel's disguise and ascend towards the light of Heaven, the superheaven of the Centre, which will stand to the superhellish city of democratic modernity as the Church once stood to the subhellish castle of autocratic antiquity - a symbol and foretaste of ultimate Heaven, a heavenly sanctuary in supermoral blessedness, the representative of an electron-wavicle idealism.
257. A hard-line idealist, particularly when Irish, would probably prefer the subheaven of subconscious proton-wavicle idealism to the superhell of new-brain electron-particle materialism, and thus fight shy of hard-line republicanism. Idealism is so strongly rooted in Ireland and so much an integral part of the Irish scene ... that only soft-line republicanism was able to triumph there, and it is this same republicanism which, despite fringe opposition from (exceptional) hard-liners, continues to exist. My only hope is that it will duly serve as a springboard to the 'hard-line' superidealism of the Centre, in order that the electron-biased atomic particles of the politically sovereign People may be democratically superseded by the electron wavicles of the People become religiously sovereign, in transcendental absolutism, and thereby brought into line with the true Irish people's inherent idealism on the most exalted and progressive terms, as pertaining to an aspiration towards the transmutation of human spirit into Holy Spirit and consequent attainment to the superheavenly goal of evolution in the Omega Absolute - the ultimate stage and manifestation of divinity. And not only for the true Irish but for all inherently idealistic peoples the world over, who would be capable of following suit and joining together, in due course, to form a Centrist federation, or federation of Social Transcendentalist Centres, so that the light of superdivine idealism may emerge into the open and the Holy Spirit duly take its rightful place in the world. Thus speaks the voice of supermorality!
258. Fame, wealth, and power: three goals in life; though men usually want one of the three in particular, depending on whether they are inherently idealistic, realistic, or materialistic, which is to say, given to a divine bias, to worldliness, or to a diabolic bias. Those who want and achieve fame, usually through one of the arts, are the idealists; those who want and achieve wealth, usually through business commitments, are the realists; and those who want and achieve power, usually through politics, are the materialists. Of course, there are overlappings; for fame often brings wealth and wealth ... power. But, generally speaking, successful men remain primarily one of the three, and can be known and judged accordingly.
259. In heterosexual relations there can be three motives for having intercourse: namely pleasure, propagation, or power. Pleasure centres on the orgasm. Propagation centres on conception. Power centres on manipulation. Usually men have one of the three motives in mind at any given sexual time and on a fairly consistent basis, depending on whether they are inherently idealistic, realistic, or materialistic. The first motive pertains to the Divine (on the plane of alpha/positive sensation), and is accordingly idealistic. The second motive pertains to the world (conceived naturally), and is accordingly realistic. The third motive pertains to the Diabolic (on the plane of alpha/negative sensation), and is accordingly materialistic. Sexual idealists simply view women as a means to orgasmic pleasure. Sexual materialists obtain pleasure through the physical subjugation of women's bodies, which usually entails pain (whether physical or mental) for the women concerned. Sexual realists, while not entirely immune to pleasure or power motives themselves, are generally more disposed to utilitarian considerations, regarding intercourse as a means to a propagative end. They are inherently natural, whereas the other two categories of heterosexual males are respectively supernatural and antinatural, if, as a rule, on relatively moderate terms ... in conformity with the inherently moderate and hence middle-ground nature of heterosexual activity. However, the most interesting inference these contentions point to is that, in the alpha-based guise of the Father, God's interest in sex begins and ends with pleasure. He neither planned nor encouraged what may happen afterwards, which, as pregnancy, is purely an affair of the world, of naturalistic realism. People who imagine that the Father - theologically identified with proton-wavicle pleasure - had a hand in propagation ... debase the Divine to the level of the world. For divinity begins and ends in idealism, no matter to which evolutionary stage of the Divine one is alluding.
260. The penis is the focus of positive sensation no less than the heart is the focus of positive emotion and the brain the focus of positive feeling. Essential attributes of the Father, the Son, and the Holy Ghost, as it were, in ascending stages of physiological correlation.
261. Selfless service, particularly on the level of advice, is a woman's idealism; motherhood her realism; and promiscuity, or whoredom, her materialism. In general, women can be recognized as primarily belonging to one of these three categories and evaluated accordingly. As in the case of men, there are good, bad, and middling women. Some are angels and some sluts, others - perhaps the great majority hitherto - are something in between, which is nevertheless distinct from a combination of the other two.
262. Only a radical Feminist would make the mistake, from an objective standpoint, of reducing men's relations with women to the lowest-common-denominator ... of power. For Feminism is to sex what Socialism is to politics: an extreme left-wing evaluation of life (in this case men) which fixes upon the lowest absolute ... as pertaining to materialism. Like Socialism, Feminism is necessarily discordant and disruptive - harmony no longer supporting or defining melody but rebelling against it and becoming increasingly independent, and hence discordant, in the course of time. An aspect of Western decadence - anarchic, barbarous, diabolic. Not that I have anything against sexual equality, provided that it is based on the very sound logic of female masculinization, i.e. on the ongoing masculinization of the female in accordance with an evolutionary progression from proton and neutron and/or atomic to electron criteria. A woman who (within reason and on honourable terms) acts, dresses, works, and thinks like a man cannot be treated as a woman. In effect, she has become a man, if (in relation to real men) a lesser one. Simone de Beauvoir and Jean-Paul Sartre may each be on the masculine side of a feminine/masculine atomic dichotomy, as pertaining to dualistic tradition, but de Beauvoir trails behind Sartre on that side; he is the greater man with the greater brain and intellectual achievement. So it generally is between 'liberated women' and contemporary men.
263. Sometimes, when it appears that one is contradicting oneself ... it is really that one is being true to the inherent relativity of human and, in particular, atomic life, where two views of a given subject usually count, albeit (and this is the crucial point!) not to the same extent. There will be a major view and a minor view, in other words one which is predominantly correct or valid and one which, by contrast, is only partly or slightly true - correct in a subordinate, subsidiary way. Obviously it is the major view which counts for most; but the minor one can't be entirely dismissed as irrelevant - at any rate, not while relativity still prevails in the world. Only when human life has progressed to a truly absolute, free-electron stage of its unfolding ... can one view alone prevail, and, needless to say, to the exclusion of its rival. In the meantime, progress is made by expanding the spiritual view at the expense of the material one, overcoming dichotomies in the name of the highest absolute.
264. Supermusic begins where music ends - on an electric and largely group-oriented basis, whether in jazz, blues, or rock. Nineteen sixty-seven is as good a date as any for the advent of supermusic, which alone pertains to free-electron criteria and which has superseded, on a class basis, the atomic music of such late-classical composers as Tippett, Shostakovich, Bernstein, Rubbra, Walton, and Berkeley, not to mention the post-atomic avant-garde music/supermusic (acoustic/electronic) of composers like Boulez, Stockhausen, Tavener, Cage, Bedford, Riley, and Kagel. Supermusic is the antithetical equivalent of submusic - that pre-atomic music of medieval minstrels and small ensembles.
265. The ultimate kind of writing should combine and treat of as many different subjects as possible, dovetailing them into a collective format commensurate with an intellectual convergence towards the Omega Point. Thus it will combine philosophy, literary criticism, musicology, aesthetics, psychology, sociology, sexology, history, politics, religion, science, art, theology, etc., and treat of them on a uniform and progressive ideological basis. Such an omega literature is beyond the separate strands of individual disciplines, the culmination of all intellectual evolution in an eclectic universalism that transcends the particular.
266. The highest literature, being idealistic, is ever moral. It attests to moral choice, both with regard to things and situations. The good is upheld at the expense of the bad, the high at the expense of the low. The author chooses what he considers worth selecting, on the basis of moral excellence, from the multiplicity of available options; he becomes a measure of taste. Not so with the lowest literature which, being materialistic, is ever immoral, specifically dwelling on the bad and low to the detriment of everything good and high, not so much a conscious choice between alternative options ... as an inability not to favour the lowest option, which is subjectively regarded as the only possibility. Hence, to always make the wrong choice and to regard this wrong as alone right. But in between comes the middling literature which, being realistic, is ever amoral, neither specifically committed to the right choice nor to the wrong one, sometimes favouring the good, sometimes the bad, at other times refusing a commitment either way - here high/there low, indifferent to each and treating them on an equal basis, irrespective of moral worth. A worldly literature coming in-between divine and diabolic extremes which, in rejecting heaven, paves the way for the literary hell to follow, of which we are only too familiar!
267. Modern Realism is to painting what rock classical is to music - a radical Liberal Democratic equivalent sandwiched in-between extreme right-wing avant-gardism, such as Op Art and Kinetics, and extreme left-wing Socialist Realism. Petty-bourgeois art attains to a climax on the antithetical bases of Abstract Impressionism (Post-Painterly Abstraction) and Abstract Expressionism - idealism and materialism, while bourgeois art achieves a face-lift, so to speak, with Modern Portraiture, a species of traditional realism. But Modern Realism is on the People's democratic levels of serious art, if on comparatively moderate and, hence, middle-ground terms.
268. Beyond the People's democratic levels of serious art we find the theocratic levels corresponding to jazz, blues, and rock, with 'super' manifestations of idealism, realism, and materialism respectively, and if the highest or idealistic level can be characterized by allegiance to the freest possible light art, namely laser art, and the lowest or materialistic level by allegiance to sculptural light art, or art employing light bulbs (usually in tight clusters), then it seems not implausible to contend that the realistic level in between (corresponding to electric blues) may best be characterized by the use of holography, or the projection of representational images, called holograms, into space through refraction of laser energy from an object aligned with mirrors, so that the projection appears so life-like or composite as to suggest the original object. Thus a kind of theocratic realism in between the idealistic and materialistic extremes of free light art and sculptural light art, which suggest jazz and rock in relation to blues. Yet just as jazz can be transmuted into rock-jazz and rock into jazz-rock, assuming Social Transcendentalist and Transcendental Socialist equivalents respectively, so free light art and sculptural light art can be transmuted forwards in a compromise way, with similar political implications - the free, or jazz equivalent, acquiring a 'rock' dimension through the use of slender plastic tubing which can be bent or twisted into squiggly patterns of a curvilinear design, while the sculptural, or rock equivalent, acquires a 'jazz' dimension in the form of neon lighting, which stretches through long tubes of a less tractable or malleable nature, indeed through hard tubes which imply a sculptural connection and thus underline the predominating materialism of this type of People's theocratic art, an art best described as light sculpture in view of its materialistic bias, which is commensurate, so I maintain, with Transcendental Socialism, in contrast to sculptural light art, the subordinate malleable materialism and preponderant neon idealism of which confirm a Social Transcendentalist equivalent.
269. Although they may not consciously admit it to themselves or indeed to one another, most parents-to-be would rather have a child of the opposite sex to which they belong, i.e. the husband would rather his wife conceived a daughter and, conversely, the wife would prefer to conceive a son. This is because the sexes are naturally drawn to their opposites in adult life, and the father can therefore look forward to additional female company about the house whose beauty will be developing while his wife's beauty is fading, whereas the mother can look forward to additional male company about the house whose strength will be developing while her husband's strength is declining. In each case, self-interest would appear to be the deciding factor. Yet fear of being disappointed on the day (of birth) is doubtless a cogent reason why parents-to-be rarely come down firmly on a preference one way or the other - not to mention fear of giving offence to the opposite partner.
270. We live in an age of transition between natural food and artificial food, including vitamin tablets. For the more idealistic of us, it is almost a moral obligation to indulge in the latter as much or as often as possible, and few indeed are the days when we are not spooning some at least partly synthetic food, like flavoured yoghurt, into our mouth or dropping one or more of the ever-growing variety of vitamin pills and/or capsules down our throat. The natural is increasingly being superseded by the artificial in these and other contexts, and it would be a mark of the grossest unreasoning conservatism or the most boorish reaction to eschew the benefits of artificial food in the name of some easily recognizable fruit or vegetable. Among the more idealistic people such natural food is virtually taboo, its consumption a proof of class backwardness or unenlightened idiocy ... to be treated with the contempt it seemingly deserves! Burgers, hot dogs, chips, packet mash, fish cakes and/or fingers, crisps, flavoured yoghurts, cream and/or processed cheeses, sweets, cakes, and biscuits form the staple diet of these evolutionary trailblazers, a diet which is supplemented by such vitamin pills and/or capsules as are considered necessary to compensate for the lack or reduction of natural vitamins, as relative to the smaller and more compact synthetic meals of today. Thus while the natural is being squeezed out the artificial is expanding, and who knows but that the latter may not altogether supersede the former one day, becoming an end-in-itself, not just a dietary supplement, as at present. Yet that would presuppose considerable changes for humanity in the meantime, which would render the natural unnecessary. For the foreseeable future, however, such comparatively natural synthetic foods as burgers, fish fingers, and chips will continue to be supplemented by tablets and/or capsules in the preservation, depending on the ratios of greater (artificial) to lesser (naturalistic) synthetic foods, of either Social Transcendentalist or Transcendental Socialist equivalents - the former somewhat more pill orientated (with a capsule theocratic) than the latter.
271. One of the main arguments of my work, as recorded in successive texts, is the insistence that human life, as we know and have long endured it, is but a means to a higher end, namely the life forms of the coming post-Human Millennium, which I have respectively defined as Superbeings and Supra-beings, or brain collectivizations artificially supported and sustained on the one hand, and new-brain collectivizations no-less artificially supported and sustained on the other. Yet even the first of these two stages of post-human life could not be attained to all at once, in one great evolutionary leap from humanity as we know it, but should be viewed as a goal towards which man (particularly in his proletarian manifestation) is gradually evolving on the basis of ever-more artificial criteria. For just as primitive man's evolution from apes was not achieved in a day but, rather, took millennia, so transcendental man's evolution towards our envisaged brain collectivizations of the post-Human Millennium cannot be achieved in a day but will take decades, if not centuries, of ongoing evolution, during which time artificial parts and synthetic blood will become more pervasive, as the natural is contracted and the supernatural expands, and possibly to a point where the latter will predominate over the former in cyborg intimation of still greater things to come. Already, since the late-twentieth century, such supernatural phenomena as mechanical hearts and artificial blood are scratching the scientific surface, and I am confident that it won't be long before they become a viable alternative to the natural variety, irrespective of short-term failings or controversy. In such fashion, the human life-span could be greatly extended, though not for its own sake (bearing in mind the spiritual limitations of human life) but, rather, as a means to the higher end (in relation to man) of the post-human life forms, which would be engineered out of existing cyborg (superhuman?) life, thereby maintaining an evolutionary continuum of eternal life from the latter stage of the ultimate civilization through the Millennium-proper of post-human life to the heavenly Beyond ... of the spiritual transcendences and, eventually, the Omega Absolute, or ultimate spiritual entity, itself.
272. On the subject of artificial blood, about which I read in Le Monde some time ago, it would more accord, if developed far enough, with a radically supernatural and free-electron society than ever natural blood could, given the inherent alpha-stemming, proton, and royalist connotations of the latter, which I feel would be somewhat out-of-place in, and therefore irrelevant to, an omega-aspiring society of inherently classless constitution, where artificial criteria should ever preponderate, and, eventually, to the total exclusion of anything less - the natural heart not excepted. Individual artificial hearts would be a stage on the road to the larger and collective artificial 'heart', or pump, used for the purpose of pumping artificial blood, artificial oxygen, synthetically derived vitamins, etc., through the brains of the more-advanced life forms of the post-Human Millennium via such artificial 'veins', or transparent plastic tubings, as were deemed necessary to the maintenance of a uniformly high level of supernatural life. Serving upwards of a hundred brains and/or new brains at once, this ultimate mechanical 'heart' would be considerably more powerful than any of the individual mechanical hearts used in the cyborg-oriented run-up, or transition, to millennial life-proper.
273. Doubtless natural terms like heart, blood, veins, etc., will be superseded, in the course of supernatural time, by artificial terminology such as pump, synthetic plasma, and plastic tubing; though superheart, superblood, and superveins would not be entirely inappropriate in describing such artificial phenomena.
274. Some would argue: better a beautiful lie than an ugly truth. But I say: better the ugly truth of the State than the beautiful lie of the Church, if it is a means to the beautiful truth of the Centre. Better electron-biased atomic particles than proton-wavicles, if the former are used as a means to an electron-wavicle end. For what began in proton particles, as the Kingdom, must end in electron wavicles, as the Centre, if man is to achieve the full-gamut of his earthly evolution. No greater contrast than this could be imagined where human life is concerned; though apes and Superbeings (as defined above) are of course further apart, if still less further apart than trees and Supra-beings (as also defined above), which, in turn, are less further apart than soulful globes (planets/suns/stars) and spiritual globes (or free-electron transcendences), the latter of which will gradually converge towards one another and, in the process, expand into larger wholes, culminating in a definitive, or omega, spiritual globe - the most radical antithesis possible to the inception of the Universe in the alpha-equivalent primary stars.
275. The only alternative to perpetual change, in life as in evolution, is stasis and death. Those who lack or oppose an evolutionary perspective are the living dead, set in a mould and fossilized by it. We do not live to change; we change to live. Those who change the most are the most alive.
276. Sense in which bicycles are a traditional popular mode of People's road transportation, analogous to the popular standing of folk music. Yet just as folk music is superseded or, as some would argue, rivalled by pop music in the course of evolutionary time, so bicycles are superseded and/or rivalled by mopeds which, in spite of their nominal automotive status, allow for and to a certain extent are dependent upon pedalling, much as pop music allows for or requires singing in spite of its use of electric instruments - seemingly at loggerheads with the natural, i.e. the voice. Thus while bicycles aren't exactly anachronistic in an open society, they are somewhat less than proletarian in relation to mopeds (like folk music in relation to pop music or, for that matter, folk art in relation to pop art).
277. If, in their streamlining, small private aeroplanes are idealistic in relation to small private helicopters, which, on account of their greater bulk, suggest a materialistic alternative, then it seems reasonable to contend that small private gliders reflect an aeronautical balance between these antithetical options and are accordingly realistic, which is to say, supernaturalistic in an Ecological sense, closer to the trike, in conception, than to either scooters or motorbikes; a middle-ground mode of serious air transportation, flanked by more powerful extremes. Gliding, then, would be the aeronautical equivalent of electric blues, which, as we have already decided, stands realistically in between idealistic jazz and materialistic rock: Ecology flanked by Fascism and Communism. And beyond these latter extremes? Obviously Social Transcendentalist and Transcendental Socialist equivalents, which could only take the form of less streamlined and more bulky private, or single-seater, jets on the one hand, and of less bulky and more streamlined choppers on the other, so that each extreme tends to superficially approximate to its opposite while still remaining essentially itself - the old paradox of stripped-down scooters and streamlined motorbikes coming to light again, bearing in mind their ideological parallelism. Certainly, the Social Transcendentalist jet will have a larger and possibly all-round cockpit suggestive of a concession to helicopter design, whereas the Transcendental Socialist chopper will be so slender as to evoke a comparison with jet design, the cockpit area no longer noticeably wider than the tail but appearing all-of-a-piece with the fuselage. So the idealistic and materialistic extremes draw closer together without ceasing to be what, in any case, they fundamentally are: rock-jazz and jazz-rock equivalents. No question of a blend into some permanent middle-ground. Gliders left behind, along with the world or, rather, Superworld.
278. Just as bicycles and mopeds were presumed to signify popular modes of People's road transportation, so it seems reasonable to consider small air balloons and airships popular modes of People's air transportation, with similar evolutionary distinctions applying. Thus while the naturalistic air balloon would suggest a folksy connotation on the level of bicycles and folk music, the slightly more artificial and partly automotive airship would suggest a popular proletarian connotation on the succeeding level, as it were, of mopeds and pop music.... Not that either mode of air transportation is in regular use, least of all for purely utilitarian purposes like getting to work or visiting friends. But air balloons no less than airships have their fanatics, and such people would seem to indicate an allegiance to strictly popular levels of aeronautics - the one preceding the other on a class-evolutionary basis.
279. Judged from a supertheocratic angle, it is unlikely that ballooning would be given much encouragement within a Social Transcendentalist society; for, like bicycles, air balloons would be considered beneath the closed-society pale and, consequently, only fit for popular patronage within a democratic society by those who, consciously or unconsciously, identify with traditional atomic class hierarchies and have not turned their back on the bourgeoisie in pursuance of a uniquely proletarian popular theocratic culture on the level of airships, mopeds, pop music, and so on, all of which exist alongside the rather more serious theocratic culture of the People's elites - the 'freaks' as opposed to 'straights'.
280. Just as folk music leads to pop music, so folk art leads to pop art, the latter a more evolved manifestation of popular People's art, using new materials, techniques, themes, and settings - galleries not excepted. Less conceptually radical than light art, pop art is nevertheless more on the popular theocratic than democratic level, if stemming, in its painterly manifestations, from democratic precedent, including folk art. Popular proletarian culture is never as radical as its serious counterparts, primarily because the broad masses are inherently conservative or, which amounts to the same thing, mediocre, although they aren't all necessarily middle ground. Just as it is possible to be left, centre, or right on the serious theocratic, not to mention democratic, levels, so the popular masses are divisible on a similar tripartite basis, if never so radically, however, as in the case of the serious elites. To take a single example: bicycles come in a variety of shapes and usages ... from racing bikes and tourers to track bikes, with left-wing, centre, and right-wing implications respectively - handlebars slanted down, straight, or slanted up ... as the case may be. Yet, doubtless, all bicycles are somehow radical compared with the tricycle, which suggests an analogy with three-wheeled cars and trikes.
281. Broad-mindedness isn't necessarily a mark of merit, since it can too easily be identified with an open-society toleration of alpha-stemming and traditional phenomena. Better to be narrow-minded in a contemporary and progressive sense, with especial regard to omega-aspiring and revolutionary phenomena, than to cultivate a broad-minded toleration of things past or passing. Rather a deep narrowness, commensurate with free-electron criteria, than a wide broadness symptomatic of an atomic comprehensiveness. Wiser the pure in spirit than the sullied in flesh!
282. The supernatural is what lies beyond the natural, not what precedes it. That is why I always refer to proton absolutes in terms of the subnatural, since protons precede atoms no less than electrons succeed them, the hellish leading to the world, with its organic materialism, and the heavenly evolving out of it, as supernatural phenomena gradually displace natural phenomena, and free-electron criteria duly emerge. In the evolutionary trinity of divinities from the proton-wavicle Father through the neutron-wavicle Christ to the electron-wavicle Holy Spirit, the Father pertains to the heavenly subnatural, Christ to the heavenly natural, and the Holy Spirit to the heavenly supernatural. It is this third stage of divinity which is truly divine, since the only one appertaining to genuinely heavenly, or free-electron, criteria. The Creator - a theological abstraction from the central star of the Galaxy - may be paradoxically said to signify a diabolic level of the heavenly in proton-wavicle absolutism, whereas the Devil (Satan) - an abstraction from the sun - may be said to signify a truly diabolic level of the hellish in proton-particle absolutism. On the alpha levels of evolution, both Heaven and Hell burn in remorseless proton-proton reaction, separated only by wavicle/particle distinctions owing more, I dare say, to theology than to science.
283. Yet even if the central star of the Galaxy - as of any galaxy - is not radically different in atomic constitution from the sun, it must burn in a different way with a purer flame, as befitting its immense size and position in the Galaxy, which enables it to rule over the millions of lesser stars, including the sun. Doubtless it is that great central star which, in the theological guise of the Creator, has served as the traditional focal-point of supreme being for alpha-stemming humanity, whose concept of being, while less than genuine, was rooted, willy-nilly, in the seeming fixity of the ruling star of the Galaxy, as well, of course, as in its stellar immensity and paramount galactic importance. Certainly, whether or not one believes in God as a theological extrapolation from this central star, the star in question exists, in conjunction with the millions of other galaxies whose central stars are no less supreme beings in their own cosmic right, adding-up to a 'polytheistic' multitude of ruling stars, a situation which accords with alpha-constituted reality. Well, stars are stars and, not being pagan, one doesn't have to attach any divine or, for that matter, diabolic significance to them these days, nor theologically abstract God ... the Father from a cosmic source (the central star of the Galaxy) and place a Satanic Devil (abstracted from the ruling star of the Solar System) in particle opposition to Him, opposing unseen idealism with all-too-apparent materialism in the historical struggle which inevitably ensues between 'the Divine' and 'the Diabolic' in the realistic world. Nowadays most of us (city-dwellers in particular) are too evolved to be interested in an alpha-based God, not to mention an alpha-based Devil; for we are more on the electron side of evolution, and accordingly hostile or indifferent to proton-based criteria and/or phenomena. Even the neutron middle-ground, so dear to Protestants and Liberals, is irrelevant to us, a worldly thing that we cannot relate to, a relativity falling short of our evolving absolutism, a tradition which, wherever it survives, evokes the class enemy, capitalism and imperialism lurking dangerously close behind, like an evil shadow cast over the Church by Christ's own diabolic and worldly opponent, the Antichrist! No, it is not the neutron wavicles of Christ, still less the proton wavicles of His Father, but the electron wavicles of the Holy Ghost which accord with our ongoing evolution towards a free-electron absolutism and are truly supernatural, the heavenly goal of all evolutionary striving.
284. And yet, just as the Devil exists in proton-particle opposition to the Father and in neutron-particle opposition to Christ, so He can be said to exist in electron-particle opposition to the Holy Ghost and/or its Messianic advocate, manifesting, through Marx and Lenin, in the proletarian materialism of socialist republicanism and, not surprisingly, in staunch opposition to 'God building', or that which would entail a transcendent aspiration and, in the process, the supersession of man by post-human life forms - a rather more Nietzschean than Marxian proposition! No less than capitalism was the materialism lurking behind Christian idealism, socialism is the more evolved, attenuated, and collective materialism lurking behind transcendental idealism, and though it cannot be entirely abolished or vanquished in the foreseeable future, it can and should be subordinated to its correlative idealism, so that Social Transcendentalism rather than Transcendental Socialism is the ideological consequence, and supernaturalism accordingly takes precedence over antinaturalism. Yet Social Transcendentalism is not just a compromise between Socialism and Transcendentalism; it is the highest form of theocracy, the supertheocracy of the sovereign People who, in desiring or accepting Centrist upgrading, assume collective divinity on the level - necessarily crude initially - of the Holy Spirit, a level which would be refined upon in the course of evolutionary time, as the People were transmuted, via a cyborg transition to the post-Human Millennium, into the first of the millennial life forms, the superbeingful brain collectivizations, and these in turn were transcended in the supra-beingful new-brain collectivizations, with the possibility of an ultrabeingful extrapolation pending transcendence, and so on, towards the Omega Absolute, or definitive transcendental culmination of all heavenly evolution in the ultimate spiritual globe of a unity supreme, a truly supreme beingfulness - the furthermost reach of the supernatural!
285. Thus out of the sovereign People, with their electron bias, comes Heaven, crudely and rudimentarily at first, but destined to grow ever purer and more transcendental in the course of Centrist time, until pure spirit alone exists and fills the cosmic void with its divine perfection. Damned to republicanism, with its electron-particle essence, the People can be saved by the electron wavicles of the Centre. All they need do, when the opportunity arises, is to democratically indicate their willingness for it and thereby use their political sovereignty as a means to the religious sovereignty above, the ultimate sovereignty which it will be the Messianic Leader's duty to serve. He will take upon himself the burden of their political sovereignty and thus free them for the spirit. Like Moses, he won't enter the 'promised land' (of the highest sovereignty) himself; he makes it possible. A divine sacrifice for his 'chosen people(s)'.
286. To think of life not politically, still less economically, but religiously. That is the mark of an idealistic people, that is the best way of living one's life, and admirable is the man who can continue to base his life on that principle even when living among materialists, not allowing himself to be swayed or corrupted from the heavenly path by economists, whether capitalistic or socialistic, but subordinating material considerations to his spiritual welfare. The higher man lives for the spirit, and all else is but a means to the perpetuation of his spiritual end.
287. To think of freedom not as an end-in-itself but as a means to a new end, a higher order. For without order there can be no civilization. It is the 'free for' rather than the 'free from' which counts for most, the freedom for and in a new order, the establishment of a more evolved centrality in the wake of the revolt against an old and decadent centrality which entailed the freedom to dissent, to act, to change. Yet in and for itself freedom is of little evolutionary consequence - a dead-end of anarchic wilfulness, a worldly limbo betwixt Heaven and Hell. Men are more sensible, as a rule, than to pursue freedom for its own sake. They prefer to step into a new order, a new society in the wake of the old one, and thus achieve a commitment, acquire direction, become bound ... in accordance with human essence. The perfectly bound, not the imperfectly free!
288. Anarchism is a doctrine of fools, of those who, in their moral ignorance, prefer freedom-for-freedom's sake to freedom as a means to a new binding. Political flotsam-and-jetsam who revel in disorder and chaos! Yet all the genuinely revolutionary struggles of our time are motivated by the desire to create an electron-biased order at the expense of declining atomic orders, a centrality based on the absolute rather than, as traditionally, on the relative - a People's as opposed to a bourgeois centrality. Such an electron-biased order, whether deriving from Marx or Nietzsche, and therefore Communist or Fascist, materialistic (particles) or idealistic (wavicles), does not mean that the People are free, as proletariat and/or superfolk, to do what they like, to wander everywhichway or in no particular evolutionary direction at all but, on the contrary, that they are free from neutron and/or proton oppression for the new order, which necessarily regiments them according to electron criteria, keeping them bound to the new centrality in their own social/spiritual interests. A political giant, whether of the Left or of the Right, binds the liberated People to a new order. He does not, like the political midgets, wish them to remain in a stage of permanent chaos or, worse still, imagine that anarchy will automatically lead to order in due course, that, left entirely to themselves, the People will acquire or assume order. Such men are no shepherds but ... black sheep!
289. An omega literature of pure essence, all 'literary' appearances - description, narrative, characterization, plot, etc., taboo, since involving an atomic compromise, a concession to alpha-stemming and/or particle frictions. No large gaps between one entry (supernote) and another but, on the contrary, the utmost centro-complexification - relative to this new genre - of closely-knit, high-pressure ideas. More thought, and therefore truth, in a smaller space; expansion of the spiritual paralleling contraction of the material, with a free-electron rather than an atomic level of thought, the electron entries packed closely together as befitting their spiritual homogeneity: an omega ideal. So ends Devil and God, the text of the omega author for the omega age in which omega truth will alone prevail!
LONDON 1985-6 (Revised 1987-2010)
DEVIL AND GOD - The Omega Book