Before men and women acquired a distinct social status with the development of atomic civilization - the sexes balancing each other in a relationship sanctified and legalized by marriage - they were submerged in a kind of pre-sexist society which, in effect, rendered them Superwomen and quasi-Superwomen respectively - a pagan society that culminated in the city states of the ancient Greeks and Romans, to name but two representative pagan peoples. In this society the sartorial norm for Superwomen was a long, ankle-length dress or robe, while their inferior counterparts, the quasi-Superwomen, were obliged to wear a short or, more correctly, less lengthy dress or robe, such as accorded with their inferior social status.

The development of Christianity in the West changed all that, though only very gradually, in line with the progress of civilization away from nature towards more artificial attainments, so that, by the seventeenth century, a sexist distinction between women on the one hand, and men on the other ... had emerged to replace the old 'lesbian' pre-atomic unisexual society with one partial to properly heterosexual atomic distinctions. Gradually women came to wear shorter skirts/dresses, and men ... to dress exclusively in trousers, not in stockings partly covered by a skirt-like tunic such as had prevailed throughout the Middle Ages when, though nominally distinct from women, they continued to think and behave more like quasi-Superwomen vis--vis Superwomen or, in relatively more evolved terms, as submen vis--vis pseudo-Superwomen.

With the twentieth century, however, a trend the converse of the pre-atomic began to develop, in which women increasingly came to dress in still shorter skirts/dresses, indicative of a more modest vaginal status, and even to abandon them altogether for trousers of one description or another, though never or rarely completely so. We may equate this bourgeois/proletarian age with a transition between the atomic and the post-atomic, Christian and transcendental criteria, in which liberated females (subwomen) and free males (pseudo-supermen) tend to be its chief representatives, particularly in the United States, that relatively post-atomic civilization. If women haven't entirely negated themselves in trousers, they are at least prepared to wear pants some of the time and to dress in a variety of different-length skirts/dresses, including minis, the rest of the time. The most logically consistent of liberated females ought, one feels, to alternate between minis and trousers rather than to relapse, after a spell in slacks, into knee-length or even longer skirts/dresses. Few women are logically consistent!

However, if the twentieth century signified a transition to a post-atomic transcendental age, we need not doubt that the twenty-first century will witness the beginnings of an actual post-atomic civilization, absolute as opposed to relative, and dedicated, in consequence, to transcending all sexist dichotomies. Instead of subwomen and pseudo-Supermen, or liberated females and free males, this transcendental civilization will encourage the emergence of a relative distinction between quasi-Supermen and Supermen, as between what, in earlier works, I have alternatively described as female and male Supermen - the reformed proletarian females and the bona fide proletarian males respectively, each category newly civilized.

Thus, whereas in bourgeois civilization an absolute distinction existed between men and women, in the coming civilization both alike will have been 'overcome' (to use a Nietzschean expression), their evolutionary successors being unisexually superhuman because appertaining to a post-atomic stage of civilization, a stage leading to the ultimate overcoming of human beings in the first phase of the post-Human Millennium, when relatively superhuman Transcendentalists will have been superseded by the absolute Supermen who, as brain collectivizations artificially supported and sustained, will be partial to a contemplation, via synthetic hallucinogens like LSD, of the artificially-induced visions of their new brains - given, in other words, to a kind of quasi-Supernaturalism preceding the ultimate Supernaturalism of the hypermeditating Superbeings who, as new-brain collectivizations, will constitute the ultimate life form on earth ... prior to the elevation of evolving life to total salvation in the post-Millennial Beyond, with the attainment to transcendence, and consequent escape of electrons from the remaining atomicity of individual new-brain collectivizations.

Returning to history, we have, then, the suggestion of two sexual extremes either side of a heterosexual balance - the first, or 'lesbian', extreme signifying a pagan stage of human evolution, when men had not really acquired a separate social identity from women but were equivalent to quasi-Superwomen and/or submen; the second, or 'homosexual', extreme signifying a transcendental stage of human evolution, when women have ceased to retain a separate social identity from men and become quasi-Supermen in a post-sexist society. In between, as already noted, a social balance, submen having in the meantime become men, to drag Superwomen or, rather, pseudo-Superwomen down to an atomic level, as women, beside themselves.

If any of this is true - and there seems to be no reason to assume the contrary - how, one may well wonder, is one to explain 'homosexual' behaviour among the ancients, for instance the Greeks and Romans, who apparently lived in a lesbian age? And how, by a similar token, does one explain the 'lesbian' activity which seems to have developed among women as never before in what appears to be a homosexual if not yet unisexual age? The situation in each case appears to involve a paradox, to constitute an inexplicable enigma, until we look a little closer into each age and come to realize that in pre-atomic civilization men weren't really men but either quasi-Superwomen or submen, and therefore more disposed than later generations of penis-wielders to regard one another in a quasi-feminine light.

Consequently, their seemingly homosexual behaviour acquires a lesbian character which sets it apart from contemporary homosexual behaviour among free men in an incipiently post-atomic society. One might describe it as quasi-lesbian, the converse of latter-day seemingly lesbian behaviour among females which, on account of the increasing masculinization of women and their gradual elevation towards a post-atomic status, we can describe as quasi-homosexual, involving either liberated females or their proletarian counterparts.

Whereas the character of quasi-lesbian activity among quasi-Superwomen in ancient civilization would have been reactive, in accordance with their 'feminine' status in an overwhelmingly proton age, the character of most contemporary quasi-homosexual activity between quasi-Supermen or their near equivalents in contemporary civilization will be attractive, in conformity with their 'masculine' status in an increasingly electron-biased age. Such a paradoxical situation would in each case parallel the genuine lesbian and homosexual behaviour appropriate to each civilization, as well, of course, as co-exist with a degree of heterosexual behaviour more suited, on the whole, to an atomic age than to either of the civilized extremes.

I do not wish to leave the reader with the impression that the future will be literally homosexual in the sense generally understood by that term, as implying sexual contact between only males. Such a concrete sexuality appertains solely to a bourgeois/proletarian stage of post-atomic civilization, is the materialistic alternative to pornographic indulgence, which accords, by contrast, with a spiritual predilection. It is the pseudo-electron side of a relatively post-atomic civilization, an objectively inferior form of sexual indulgence than the free-electron equivalent ... of pornography.

No, the transcendental civilization will not encourage concrete homosexual behaviour between Supermen, or its lesser equivalent in quasi-homosexuality ('lesbianism') ... as affecting quasi-Supermen, the reformed proletarian females. It will encourage, on the contrary, a more absolute type of pornography, a type that, utilizing computers, will be found to stem from the higher type of petty-bourgeois magazine pornography, as involving a focus on the sex organ of the participating models rather than, as with lower types of pornography, a more diffused perspective which inevitably emphasizes female beauty, that bte noir from any truth-oriented absolute standpoint. If such soft-core pornography may be equated with Post-Painterly Abstraction, that quintessentially American form of Abstract Impressionism, then the more vaginally exclusive hard-core pornography can be regarded as being on the evolutionary level of the highest type of light art, necessarily spiritualistic in design and content.

Thus, as spiritualistic light art is destined to be superseded in an absolute civilization by abstract holography, we should have no qualms in contending that relative hard-core pornography will likewise be superseded, in that same civilization, by absolute hard-core pornography, in accordance with the more transcendental criteria of a quintessentially unisexual stage of civilized evolution. In all probability quasi-Supermen would be more inclined to a male-based absolute pornography, their bona fide counterparts to the female variety. Either way, the pornography, or erotica, in question would be beyond both sublimated beauty-mongering, that sexual cynosure of soft-core pornography, and the sexist relativity of relative hard-core pornography. It would be the ultimate pornography, relevant to the final civilization in the historical evolution of man from femininely superhuman beginnings to masculinely superhuman endings via bourgeois humanism.