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 of pure spirit, which is equivalent to Heaven, man would have to have been superseded by post-human life forms engineered out of human life by qualified technicians, and I call these post-human life forms Superbeings and Supra-beings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.