1.    Evolution proceeds from alpha to omega, from an inception in the first stars to a culmination in the ultimate Spiritual Globe.  It doesn't begin in absolute beauty.  It begins, on the contrary, in absolute ugliness, a formlessness of raging flame appertaining to the 'first cause' of any particular galaxy - in all probability the central star there.  Stars may appear beautiful from a distance, i.e. from a human point-of-view, but viewed close-up they would suggest the ultimate ugliness, a truly frightening, chaotic, seething mass of flame, the visual intensity of which was matched only by the aural intensity of infernal noise!  In sum, the nearest experience to Hell - short, that is, of one's being literally burnt alive!


2.    Yes, stars are terribly ugly and, given their primal nature, could not be otherwise.  It is not beauty that is absolute but ugliness, as germane to the subatomic proton-proton reactions of pure soul.  Ugliness precedes beauty as surely as evil precedes good, or illusion precedes truth.  Theology may distinguish between a divine Father and a diabolic Satan, between 'Creator' and 'Devil', but that is largely for the sake of convenience, a mere relative antithesis between fictions abstracted from specific cosmic facts - namely, a central (unseen first-mover) star and the peripheral star known to us as the sun, the latter equivalent, in Biblical terms, to a 'fallen angel', or a star which exploded out of the primal one in or near this part of the Universe.  In actual fact, however, both a tangential star, like the sun, and the central star are pure soul, or subatomic reactions.  You cannot have atomicity in a star, only in a planet, or partly cooled star, and then only in relation to the mineral and organic, with the emergence of atoms.  The Devil may be depicted in Christian mythology as beastly, and hence highly ugly, and the Father as elderly and handsome, but such a contrast, though theologically expedient, does little justice to the similarity which must in reality exist between the sun and the central star of the Galaxy - namely that the central star would be just as ugly, viewed close-up, as the sun.  Leaving burdensome theology aside, we may maintain, with utter conviction, that evolution begins in ugliness and only slowly proceeds towards the Beautiful through the development of benign nature.


3.    I wrote 'benign' advisably.  For anyone familiar, through encyclopaedias and the like, with primeval times will know that the first manifestations of life on this planet were anything but beautiful!  Indeed, they were extremely ugly, and not only with regard to reptiles but to nature in the raw, the earliest plants, which formed dense and pitiless jungles, traps of pain and death for other life forms, including early man, who was no less ugly than everything else, since descended from apes.  If reptiles were the ugliest of primeval life forms, then the ensuing mammals were not much better, and even the caveman, wrapped in furs and carrying a club or crude spear for hunting, left a lot to be desired, what with his ape-like features and hairy body, his painful soul and wild behaviour.  Pain is of course the qualitative attribute of ugliness, the stars being pure pain, though a pain that is beneath all understanding, since they lack a consciousness and body to register it, theology thereby entitled to endow the Father (as an anthropomorphic extrapolation from the central star) with a painless, or 'heavenly', status, against which the conscious pain of plants, animals, and men must seem a 'fall', even if, like all such Biblical falls, it is really a fall forwards, or something tending towards the possibility of beauty and, therefore, pleasure.  Even early man had a capacity of sorts for pleasure, as did - and still do - the animals and, to a lesser extent, the plants.  But he lived mainly in pain, like a wild beast, hunting and hunted, fearful and feared, the victim of just such a 'fall', conscious of his pain, less ugly than the beasts, but still predominantly so!


4.    In time, however, life evolved to beauty, not just in man but also, to a degree, in plants and animals - a slow, gradual process of transforming ugliness, refining upon such beauty as had been achieved, ordering life in such a way as to make pleasure predominate when, with regard to man, pagan civilization came to supersede the primeval barbarism of primitive man in certain parts of the world, particularly the Middle East and, thereafter, Greece and the Mediterranean as a whole.


5.    Early civilization was not, of course, hedonistic in essence but, rather, stoical and therefore largely a continuation, on more refined terms, of primitive barbarism, a negative prelude to a positive climax, the romantic, so to speak, preceding the classical, stoicism leading, as in ancient Greece, to hedonism, once the pursuit of pleasure had come to replace the endurance of pain as the chief virtue.  At last, beauty triumphant over ugliness, man living on the electron side of the atomic dualism of the flesh to a greater extent than on its proton side - at least where the privileged Few were concerned; though we should never forget that life was still a predominantly painful affair for the slaves and soldiers and other categories of men whom we may describe as less than civilized, i.e. not permitted or able to be hedonistic.  Only a small minority could be civilized in this pagan sense, indulgent of crude positive sensation and sensuality as the lowest commitment to spirit, the pseudo-spirit of the minority electron content of the flesh, given the absolutely autocratic integrity of pagan civilization, one stemming from pure soul in aristocratic stoicism.


6.    When we turn to Western civilization in its early-stage grand-bourgeois manifestation, however, we find that beauty has become more refined, that, even after a painful and largely stoical inception during the Dark Ages, Roman Catholic civilization has a profounder concept of the Beautiful than had either the ancient Greek or Roman civilizations, and a no-less profounder concept of pleasure, a more refined sense of pleasure through positive sensation in the rites and sacraments of the Church.  Now that the slender Blessed Virgin has come to supersede the fleshy Venus as the ideal of feminine beauty, the highest type of the Beautiful, we find the concomitant attribute of the highest type of sensuality, the ideal of refined pleasure in the smell of incense and the feel of Holy Water, the appearance of the colourful priestly vestments and the stained-glass windows, the celebration of the Eucharist through the sacramental symbolism of Christ's body and blood, the lighting of candles and the murmured chanting of Latin, the parallel placement of the hands in prayer and other such refined sensual indulgences as signify an evolutionary progression over the unabashed sensuality (hedonism) of the civilized pagans which, from a Catholic standpoint, was regarded as sinful, its contemporary equivalent, in a similar indulgence of crude sensuality, necessitating confession and neutralization, as it were, through priestly absolution.  Being in part an extension of sensuality from crude to refined levels, Catholicism anticipates sin and expects confession.  Appertaining to the inception of the theocratic spectrum, on which a knowledge and intimation of truth avowedly exists, it cannot encourage a religious indulgence more applicable to the autocratic spectrum.  Not pseudo-spirit but quasi-spirit is its religious ideal, through a very moderate indulgence of the minority electron content of the flesh.  If the masses are too backward to appreciate truth in the unadulterated guise of the Holy Spirit, then they must at least make efforts to curb their sensuality and maintain allegiance to the refined beauty of the Blessed Virgin.  There is no higher beauty than hers!


7.    Which is, of course, a theological acknowledgement of a biological fact - namely, that beauty, as the highest manifestation of phenomenal form, attains to a climax in the female body, with particular reference to the face.  Beautiful women are not only more beautiful than beautiful or handsome men; they are more beautiful than beautiful animals and plants as well, the culmination of a process of evolution that began in nature and proceeded, via the animals, to mankind, where its purest and most absolute manifestation was to be found in woman.  For what is absolute beauty but a form that is untarnished by ugliness, a perfectly formed human body and face?  If evolution began in absolute ugliness, then it was not until mankind had reached the stage of producing beautiful women ... that it attained to absolute beauty or, at any rate, to the nearest equivalent thereof.  We cannot in all honesty claim that a cat or a flower is more beautiful than a beautiful woman, even though we may recognize a lower manifestation of the Beautiful in it, perhaps even a lower manifestation of absolute beauty - one less complex or ingenious than in a woman.  And yet, even with regard to the Catholic Middle Ages, we must admit that refined beauty and pleasure were the preserve of only a tiny minority of people, usually aristocratic or grand bourgeois, and that, far from sharing in it, the masses were little better off than the slaves of ancient Greece and Rome.  Whether peasants or artisans, their lifestyles would have been less than civilized when judged from an aesthetic point-of-view.  For civilization was still an elite affair, surrounded by a sprawling barbarism of proton pain and ugliness, slavery and disease, poverty and dirt.  It could not have been otherwise; the galactic-world-order still prevailed!


8.    But evolution must continue, and whether revolt is fuelled by resentment against the control or by a genuinely revolutionary urge or, indeed, by a paradoxical combination of both, another 'fall' was in order, this time from beauty and refined pleasure to evil and hate, the Lutheran protest against subservience of the Church to autocratic dominion, a late-stage grand-bourgeois rebellion against early-stage grand-bourgeois precedent, a period of religious strife and inter-denominational persecution, the great schism known as the Reformation, which gave birth to early Protestantism as a 'romantic' phase of religion in revolt against the classicism of the Roman Catholic Church, a kind of Christian equivalent to stoicism.  Well, if Lutheranism signified a 'fall' from refined pleasure to unrefined hatred, or a puritanical hatred of pleasure, it was nevertheless the inception of a new civilization, which was to flower into the religion of love, a fresh classicism superior to the Catholic variety to the extent that emotional love is superior to refined pleasure, or the Good to the Beautiful.  This bourgeois civilization, centred in Christ, was to last from approximately the 17-19th centuries, pushing Catholic civilization into an inferior historical position, since the latter still clung to beauty, in the person of the Blessed Virgin, and could not do otherwise.  Protestant classicism was triumphant!


9.    Towards the middle of the nineteenth century, however, a new reformer and revolutionary writer was at work undermining the ethical foundations of this second Western civilization, and another 'fall' ... from the positive side of the emotional plane to the negative side of the feeling one ... was in the making - namely, the Marxist fall from goodness and love in Puritan classicism to illusion and sadness in Communist romanticism, the revolt of the Anti-Christ against Christian precedent, an antithetical equivalent of the Lutheran (anti-Virgin?) revolt against Catholicism, necessarily early-stage petty bourgeois in time and, like all such revolts, successful only after a protracted struggle with the status quo, both inside and outside Russia, the country destined, through Lenin, to become the world's first Communist state.  Inevitably, the Soviet Union existed as a 'fall' from the (in particular) Protestant West.  But, as in all such falls, there was the prospect of a 'rise' ahead, one leading to a new classicism, and, following the defeat of Hitlerian Nazism (a partly revolutionary and partly traditional movement), the Soviet Union was destined to evolve towards it ... with the development, firstly, of détente and, subsequently, of glasnost and perestroika, a reflection, in large measure, of a new-found classicism in relative truth and happiness, which owed not a little, ironically, to the emergence of Hitler as the antithetical equivalent to the Blessed Virgin, the chief - and perhaps only - approximation to the Second Coming of his time, the harbinger of a new era in the history of Western man, necessarily late-stage petty bourgeois, in which the ideal of happiness began to acquire primary importance, at least in Communist states.  The shift from romanticism to classicism corresponding to a shift, in regard to the old brain/feeling mind, from the minority proton content of the old brain to its majority electron content, Communist states having become more socialist in character, though still rooted in dialectical materialism and therefore pertaining to the ideology of the Anti-Christ, as germane to the subdivision of the theocratic spectrum which stretches from early Protestantism through Protestantism-proper, i.e. Puritanism, to early Communism, and which parallels the development of the democratic spectrum underneath, so to speak, from democratic tyranny (Cromwell) through liberal democracy (Gladstone) to democratic dictatorship (Lenin).  After which time the development of late Communism/early Socialism, with its People’s democracy appertaining to a late-stage petty-bourgeois/early-stage proletarian era, provides an extension to each spectrum or, rather, to both the democratic spectrum and the subdivisions of the theocratic one, while the main, or absolute, part of the theocratic spectrum, previously represented by Fascism, is to a certain extent filled by America, with its emphasis on 'fun' and interest in oriental mysticism, and this in spite of America's being politically rooted in democracy, albeit a democracy more extreme, and hence republican, than liberal.


10.   However that may be, the age of relative truth (neo-Buddhism) and happiness cannot last for ever, neither on its American nor its Russian sides, since evolution must go forwards to an absolutely transcendental age, an age when not happiness but awareness will be the primary religious ideal.  In other words, there must be an extension of the theocratic spectrum beyond the Hitlerian Second Coming to an Anti-Hitler and/or True World Messiah, in which the relative absolutism, so to speak, of hypercontemplation, corresponding to a 'fall' from happiness to visionary awareness, from the majority electron content of the old brain to the minority proton content of the new brain, will supersede the extreme relativity of positive feelings, and thus signify the romantic inception of a new and higher civilization, as germane to Social Transcendentalism.


11.   Not, then, an antithetical equivalent of the Blessed Virgin, but a straight antithesis between the inception of the autocratic spectrum in ancient Greek/Judaic civilization and the future culmination of the theocratic spectrum in Social Transcendentalist civilization; the first phase, in stoicism, of the former civilization corresponding to the second phase, in hypermeditation, of the latter one; the first phase, in hallucinogenic enlightenment, of the latter civilization corresponding to the second phase, in hedonism, of the former one, though as a straight antithesis in each case.  For just as stoicism preceded hedonism in the ancient autocratic world, so hypercontemplation of hallucinogenic enlightenment must precede hypermeditation in the future theocratic world, the one significant of a romantic 'fall' from late-stage petty-bourgeois classicism in transcendental meditation, the other indicative of a classical 'rise' applicable to the higher phase of an absolutely transcendental age, with the progression from Social Transcendentalism to Super-transcendentalism, as germane to the True World Religion.  Whether one chooses to regard the first phase as specific to the Anti-Hitler and the second as specific to the True World Messiah, with proletarian and classless distinctions respectively, or to regard them both as but two aspects of the same absolute age ... is relatively unimportant.  Suffice it to say that the one presupposes the other, and that both alike are two sides of the True World Religion.  If the goal is experience of the majority electron content of the new brain, then the experience of the minority proton content of that same brain will constitute a quasi-spiritual phase of religious evolution, the necessary prelude to higher things.


12.   But even the indulgence of absolute awareness through hypermeditation is only a stage on the road to higher things - namely, the supersession of men by the Supermen and Superbeings of the first and second phases of the post-Human Millennium, when, firstly, human brains and, subsequently, new brains (or human brains minus the old brain) will be artificially supported and sustained in collectivized contexts, so that a situation the converse of that which preceded pagan civilization, and indeed mankind in general, duly arises - a situation as much above and beyond man as, first, trees and, later, apes were beneath and before him ... in the early evolution of life on this planet.  So a straight antithesis, in the first phase of the post-Human Millennium, between Supermen and apes, and likewise a straight antithesis, in its second phase, between Superbeings and trees, antitheses which, in religious terms, would in each case be between different degrees of awareness and different degrees of stupor; between that which, in the trees, is beneath consciousness and that which, in the hypermeditative new-brain collectivizations, would be above it; or that which, in the apes, is only crudely conscious and that which, in the hypercontemplative brain collectivizations, would be highly conscious - the one natural, the other supernatural.


13.   And so we can now take evolution on beyond the post-Human Millennium to the post-Millennial Beyond, in accordance with the guidance of written truth, and envisage the Spiritual Globes of pure spirit emerging from the Superbeings with the culmination of their hypermeditation.  Such free-electron transcendences, the antithesis to planets, will converge towards and expand into other such transcendences in a cumulative process leading, in due course, to the formation of Galactic Spiritual Globes, or globes of pure spirit that are so vast as to rival the sun in scale, the antithesis, in short, of peripheral stars.  Well, such a process, taken to its ultimate conclusion, should result in a Universal Spiritual Globe, the sum-product of all convergence and expansion of Galactic Spiritual Globes, and this ultimate globe of pure spirit, corresponding to the Omega Point (de Chardin), will constitute an antithesis to the central stars (one to each galaxy), and so bring evolution to a climax on terms diametrically antithetical to its inception in the raging flame of pure soul.  What began in the Many will culminate in the One.  What began as proton-proton reactions will culminate in electron-electron attractions.  What began as absolute ugliness will culminate in absolute truth.  What began as the pain that is beneath all understanding will culminate in the peace that is above all understanding.  What began in the archdiabolic will culminate in ultimate divinity.  What began as a gaseous revolt against the void will culminate in the utmost being.  Such an utmost beingfulness could never be the source of an absolute fall into the lowest doing of pure soul.  There is no 'eternal recurrence' in that sense, even if earthly evolution may be regarded as progressing from one absolute to another via a relativity, and the progression towards the second absolute is interpreted in terms of a return to absolutism, albeit it be diametrically antithetical to the first.


14.   No matter, the ultimate absolutism of the Omega Point will not be the source of innumerable alpha absolutes of pure soul.  On the contrary, it will be an eternal peace, the culmination of all evolution in ultimate truth.  Stars and planets will eventually disintegrate, leaving the Void to the peace that surpasses all understanding.  The Universe won't simply culminate in God; it will be God.  For the more Heaven expands the less room there will be for Hell, and we may be confident that the expansion of the former will hasten the decline of the latter.  Eventually, not a single star or planet will remain in existence, and the birth of new stars out of exploding gases will cease to be possible in a void which is increasingly being filled by God's presence, the steady expansion of pure spirit.  Only when the last star collapses and disintegrates ... will the Universe be brought to perfection in pure spirit alone.  The utter triumph of spirit over soul will be but a reflection of evolutionary progress towards a divine universe, a universe destined to last forever.  All appearances having passed away, only essence remaining.  Such is the way of evolution - a way that culminates in bliss!


15.   But not without the historical struggle that takes place in the world and that, no matter how sure one may be of the final outcome, remains of the gravest importance for those of us engaged in it on behalf of the True, as of truth.  The struggle with the enemy, be he autocratic or democratic, aristocratic or plutocratic, is never easy; for the alpha side of the Universe and all that stems from it is tenacious and strong!  Those of us privileged to struggle on behalf of theocracy, particularly the ultimate theocracy of Social Transcendentalism, will have to struggle long and hard to overcome the reactionary and traditional enemies of evolutionary progress, whose numbers are legion.  We shall have to endure much hardship and make great sacrifices.  But we shall have the consolation of knowing that the current of evolutionary progress flows on our side, and that, come what may, truth alone will eventually triumph!





1.    In a truly aristocratic civilization, such as the early phase of ancient Greece, stoicism is the religious ideal, because pain tends to vastly predominate over pleasure, and the courageous endurance of pain is consequently regarded as the noblest posture.  Beginning in an absolute phase of proton domination, this negative civilization proceeds, in due course of pagan time, towards a more relative integrity, in which hedonism, or the pursuit of pleasure, comes to be regarded as the chief good.  It switches, in other words, from the proton side of an atomic divide to its electron side, from negative to positive sensations, as relative to the minority electron content of the flesh.  Thus it progresses from a soulful to a pseudo-spiritual bias, and with this progression comes a more marked distinction between an elite - formerly stoical - of pleasure-seekers and a mass of toiling sufferers, in contrast to the more general diffusion of pain prevailing hitherto.  The elite, mainly aristocratic, switch from their proton origins to a kind of electron-biased identification, because pleasure pertains to the electron side of the flesh, which is, of course, its positive side.  Thus, in reflecting the atomic constitution of the flesh, sensual civilization in its higher phase reserves the pursuit of pleasure for that tiny minority, who function as electron equivalents, while simultaneously obliging the vast majority - peasants, soldiers, slaves, etc. - to function as proton equivalents in a generally painful existence.  The elite are what they are precisely because their lifestyles are morally superior to those of the toiling, suffering masses - positive and pleasurable rather than negative and painful.  If stoicism was the moral ideal of the earliest aristocrats, one not widely shared by the masses, then hedonism became the ideal of their more fortunate successors in the relative phase of pagan civilization.


2.    With the development of Catholic civilization out of the painful Dark Ages in Western Europe, we find a similar dichotomy between an elite and a toiling mass, because, for all its moral progress, Catholic civilization is still a predominantly sensual civilization and must accordingly reflect the ratio of protons to electrons in the flesh, with, paradoxically, the upper classes functioning in an electron-biased context and the lower classes - peasants, artisans, soldiers - remaining akin to proton equivalents.  From being exclusively autocratic, as in ancient Greece, civilization has become partly theocratic, so there is an extreme relative bias for refined pleasure rather than a relatively absolute bias for hedonism, with this latter pagan ideal castigated as sin.  Far from being aristocratic, Catholic civilization flowers into an early-stage grand-bourgeois relativity, irrespective of how many of the elite bear aristocratic titles.  Strictly speaking, there has never been, except perhaps during the Dark Ages and in exceptional individual cases, a strict congruity between title and lifestyle in Western civilization.  The so-called aristocrats have generally functioned as electron equivalents, and this disparity has become more markedly radical in the course of time, so that, taken to its ultimate extreme, one gets the highly paradoxical situation whereby so many petty bourgeois are in effect posing as aristocrats, their lifestyles centred less on refined pleasure than on refined feelings.


3.    However that may be, the disparity between refined pleasure and unrefined pain in early Western civilization, between admiration for the Beautiful and endurance of ugliness, was but a reflection of the ratio of electrons to protons in the flesh, since Catholic civilization was essentially sensual.  Not so the proton-biased revolt against this extreme relativity, which took the form of the Reformation and signified a 'fall' from beauty and pleasure to evil and hate, that is to say, from the positive side of the flesh to the negative side of the heart, from the higher side of a sensual plane to the lower side of an emotional one, the inception of ethical civilization in the Protestant revolt, the beginnings of a truly relative Christian civilization.  For, unlike the flesh, the atomic constitution of the heart, that seat of the emotions, is, if anything, more balanced, with a slight preponderance of electrons over protons, if one is prepared to believe, as many people would, that love is a stronger emotion than hate; though, naturally, this will depend on the individual, not least of all in terms of his class integrity as conditioned, in large measure, by environment.  Suffice it to say that, for a majority of small-town and suburban dwellers, love would be considered the stronger emotion, if only marginally so!  Yet the emergence of Protestant civilization reflected a progression from the outer to the inner, from the flesh to the heart, from refined pleasure to negative emotions, though it didn't, of course, emerge without a bitter struggle with autocratic and theocratic precedent, not least of all in England, where a bloody civil war was necessary to shift the balance of power towards the bourgeoisie.


4.    However, if love was the religious ideal of the Protestants, it didn't automatically follow that everyone would experience or uphold it.  On the contrary, there were plenty of people more disposed to hate, and not only among the masses!  For if the heart is approximately balanced between electrons and protons, it follows that an emotional civilization will reflect this balance, and so divide power or sovereignty between the bourgeoisie and the (newly-emergent) proletariat, as signified by the two-party system, with the haters, or representatives of evil, on one side, and the lovers, or representatives of good, on the other, as between Liberals and Tories, the democratic compromise of an ethical civilization, with an emotional Church behind it.  What began in evil, as a hatred of beauty and autocracy, progresses only slowly towards good, as a love of justice and democracy.  But this civilization remains relative, divided between disparate interests, as between capitalism and socialism, electron-biased Tories and proton-biased Liberals.


5.    Since Protestant civilization was centred in an ethical compromise, so the revolt against it was post-ethical, the reflection of another 'fall', this time from the positive side of the emotions to the negative side of the feelings, from the heart to the old brain, from love to sadness.  This Marxist-Leninist revolt gave birth to a new civilization, with Russia as its cradle, and we may define it as a feeling civilization, extreme relative in constitution, the relativistic antithesis to the Roman Catholic civilization of the Middle Ages.  If this latter reflected the ratio of protons to electrons in the flesh, then Marxist-Leninist civilization did the same with regard to the old brain where, we may safely assume, electrons will generally be found to preponderate over protons, if not greatly than at least comfortably - to a greater extent, in other words, than in the heart.  As each civilization goes through two phases, corresponding to a 'fall' and a 'rise', it need not surprise us that the civilization in question did so too, beginning with the proton dictatorship of Lenin and his Bolsheviks, and proceeding, via World War Two, to a People’s democracy, in which sovereignty was vested in the proletarian majority.  If the first phase, dominated by a proton elite, is characterized by sadness, then with the emergence of a higher phase, corresponding to the majority electron content of the old brain, we get the ideal of happiness, relative to the attainment of a classical goal through positive feelings.  Just as Protestant civilization was ideologically superior, during its higher phase, to the preceding Catholic civilization, so now we find that the Marxist-Leninist civilization of the former Soviet Union was likewise ideologically superior to the Protestant one of the West, since beyond love and ethics.  If it was originally dominated by the Marxist illusion, with its call to world revolution, it subsequently became more partial to the relative truth of neo-Buddhist quiescence in détente, of peaceful co-existence with the capitalist West.  From being militant during its first phase, it became moderate or, at any rate, civil during its second.  From a proton dictatorship in the name of the proletariat, it evolved to an electron-biased democracy.  Far from being equivalent to Western socialist parties, the prevailing party of Russia is their antithesis, an electron as opposed to a proton affair.  It represents the electron status quo, not the proton grievances of the hateful slender minority in bourgeois states!


6.    Since a relative absolutism in hedonism preceded the extreme relativity of Roman Catholic civilization in the Middle Ages, so a relative absolutism in LSD-induced visionary awareness will have to follow the extreme relativity of Communist civilization, if there is to be any real evolutionary progress towards the Millennium, that post-human epoch in time.  Thus one is speaking of another 'fall', germane to the inception of a new and, indeed, ultimate civilization, this time from the happiness classicism of mature Socialism to the visionary awareness of LSD tripping, from the majority electron content of the old brain to the minority proton content of the new brain, and the consequent emergence of another elite to lead the masses in the name of Social Transcendentalism and its concomitance of evolutionary truth.  Just as the atomic constitution of the old brain signifies an imbalance favouring the electron - if, as many people would agree, happiness is deeper than sadness - and thus represents an evolutionary progression beyond the marginal electron imbalance of the heart, so the ratio of electrons to protons in the new brain may be assumed to far outbalance anything found elsewhere, including its immediate evolutionary precursor, and to a degree whereby an antithesis with the flesh may be inferred.  Consequently the era of LSD tripping will be superseded, in due time, by an era of hypermeditation, or meditation solely centred on awareness and conducted, via the aid of special harnesses suspended from overhead pulleys, at a vertical, and hence transcendental, remove from the ground; an era which will correspond to a progression from the minority proton content of the new brain to its (vastly) majority electron content, as religion becomes truly absolute and society, far from embracing a People’s democracy (as in socialist states), increasingly comes to reflect this religious absolutism to an extent whereby any degree or form of proton control or identification becomes both unnecessary and irrelevant, the need for a Leader, in the first-phase sense, no longer valid, since society will have become too firmly set on course for the post-Human Millennium to require any such dictatorial guidance.


7.    Just as the aristocracy, including the monarch, are distinct from the peasantry in a royalist society, so a meritocracy, including the Leader, must be considered distinct from the proletariat in a Centrist society (as we may call that which is based around the concept of the Centre, as signifying the omega-most sensible arrangement of society), and thus function as proton equivalents vis-à-vis the People, serving their interests as well as those of the Leader.  If the aristocracy of the Catholic civilization of Western Europe became electron equivalents, to be served by the proton masses, then the meritocracy of a Social Transcendentalist civilization in any future Centrist society must serve the masses and follow the directives of their Leader, in whom sovereignty would be vested no less absolutely than (it was) in the autocratic monarch.  If aristocracy and meritocracy are antithetical, then so, too, are the peasantry and the proletariat, the former functioning in autocratic terms as proton equivalents, the latter corresponding, in a truly theocratic society, to electron equivalents; the former serving the aristocracy, the latter being served by the meritocracy.  Thus the Leader does not rule the people like a monarch, but, as his title suggests, leads them.  He leads because he is out front, because he represents evolutionary truth, and this empowers him to dictate.  He is no mere People’s representative, accountable to the People.  For he is not of the People but antithetical to them - a proton equivalent vis-à-vis an electron mass.


8.    Where, on the other hand, the people are sovereign, as in the more emotional context of parliamentary democracy, they are divided between proton and electron sides, corresponding to proletariat and bourgeoisie, and will elect a representative to govern on their behalf.  Such a representative will not, of course, represent all the electorate, but solely those to whom he corresponds on whichever elemental terms.  Thus an elected proton equivalent, or member of the left-wing party, will govern on behalf of the workers, whereas an elected electron equivalent, or member of the right-wing party, will govern on behalf of the bourgeoisie, provided, however, that his party is in office.  In either case, the elected representative will be accountable to his supporters, since he corresponds to them.


9.    Where, by contrast, there is no such elemental correspondence - of protons to protons or of electrons to electrons - there can be no accountability, and so the sovereign, be he monarch or dictator, is comparatively free to go his own way, whether in terms of his own interests or those of evolutionary progress and, by implication, what is best in the People - namely, their spiritual potential.  As an electron equivalent, the monarch paradoxically rules a proton mass of peasants, soldiers, slaves, etc., whereas the dictator, corresponding to a proton equivalent, no less paradoxically leads an electron mass of proletarians, police, military police, etc.  I say 'paradoxically' with some justification, since it is logically more in the nature of a proton equivalent to rule, indeed to tyrannize, and of an electron equivalent to serve himself, which, to some extent, each type does.  The earliest kings, or tyrants, were, of course, almost invariably proton equivalents; for early pagan society was by no means atomic but, rather, subatomic, since that which is atomic presupposes evolution to the relative and, in particular, to a democratic level of society, whether physically or emotionally.  Yet most Western kings, certainly in the Roman Catholic civilization of Medieval Europe, had effectively become electron equivalents, given, in conjunction with the aristocracy generally, to the pursuit of pleasure and to admiration of the Beautiful, and consequently they were no longer truly representative of the aristocratic, with its stoical foundations.


10.   Doubtless 'rule' is the Western equivalent or successor to pagan tyranny, just as 'government' appears to be the democratic equivalent or successor to feudal rule.  A democratic politician, whose party is in office, will both represent and govern, representing his constituents or, more correctly, his supporters in the local constituency, but governing the mass of those who did not vote for him and who are accordingly his elemental antithesis.  By contrast, the dictator of a Fascist/Centrist society will lead, or serve, the People in his capacity as a proton equivalent vis-à-vis a newly-established electron mass.  Yet this leadership will sometimes paradoxically entail the metaphorical cracking of a coercive whip!  To speak of him in this connection as a ruler, however, would simply be to mistakenly regard him, in cruder terms, as an autocrat, or someone who rules (tyrannizes) over the masses in his own and/or fellow aristocrats' material interests.  Quite the contrary, he will have the People's interests at heart, either soulfully, as in a Socialist dictatorship, or with regard to their spiritual progress, as in a Fascist and, hopefully to a much greater extent in the future, Centrist (Social Transcendental) one.  Whereas the first kind of dictatorship eventually leads to a Socialist democracy, where a particle-biased electron proletariat are politically sovereign, the second kind of dictatorship will eventually lead to a Centrist theocracy, where the proletariat, become classless in an electron-wavicle equivalent, are religiously sovereign.  It is all the difference between the old and the new brains, between spiritual politics and political religion.  In the Socialist case, one may claim that dictatorial leadership is by the autocratic intelligentsia, since they correspond to the minority proton content of the old brain, whereas in the Centrist case it is by the theocratic intelligentsia, who correspond to the minority proton content of the new brain.  The governmental representatives of the People, who come in-between this, will generally correspond, as democratic intelligentsia, to the electron/proton (neutron?) content of the midbrain.  The collapse of the Soviet Union has already demonstrated the progression from State Socialist autocracy to Social Democracy, and, hopefully, a future Centrist revolution in Ireland or elsewhere will demonstrate, in due time, the emergence of a Social Theocracy from republican democracy.


11.   Within the Western Christian framework we can list the evolution of divinities - primary and secondary - as follows: the Father, the Blessed Virgin, the Anti-Virgin, the Son, the Anti-Christ, the Second Coming, and the Holy Ghost.  If the Father corresponds to the autocratic spectrum, then the Blessed Virgin corresponds to the Catholic inception of the theocratic spectrum, after which the Lutheran schism gives birth to an heretical subdivision of the theocratic spectrum in early Protestantism.  From being negative in its first phase, Protestantism becomes positive in its second phase, largely through the influence of Calvin, who might be defined (in contrast to Luther's status as the Anti-Virgin) as the Pro-Christ, and thus attains to a classical perfection in Christianity-proper, as germane to the religion of love, with Christ as its cynosure.


12.   Further along this relative theocratic spectrum, however, we encounter the Marxist rebellion against the practical implementation, in liberalism and capitalism, of Protestant theology, which leads, via Lenin, to the birth of a new religion, based on the teachings of the Anti-Christ, in Soviet Communism, the first phase of which, under the dictatorships of Lenin and Stalin, is negative, the second phase, largely in consequence of Krushchev's subsequent influence, becoming positive with the attainment - under, first, Gorbachev and then, more completely, Yeltsin - of a classical perfection in which People’s democracy and socialism are the political and economic concomitants, respectively, of what had been Marxist-Leninist theology.  This does not imply, however, that Krushchev corresponds to a Second Coming, though there is of course scope for various interpretations and generalizations in this largely speculative sphere of historical determinism!  Neither need we seriously attach such a status to Hitler, if we are basing our contentions on strictly Western theological progressions from the Blessed Virgin to the Second Coming, which necessarily remain sketchy; though Hitler certainly signified a revolt against Soviet Communism, if in its first, or Bolshevik, phase.  The only phase or time during which such a revolt is historically valid is when it is against the classical phase of a preceding civilization, so that we get a 'fall', as with Luther and Marx, from the classical perfections of mature Catholicism and Protestantism respectively, a 'fall', in the paradoxical nature of evolution, to the negative, or romantic, side of a higher moral plane.  But we should not overlook the fact that both the Anti-Virgin and the Anti-Christ pertain to the heretical subdivision of the theocratic spectrum, because no anti-divinity could legitimately pertain to its main or absolute part, only the positive divinities of the Blessed Virgin and the Second Coming respectively.  So instead of being a revolt against classical Communism, the Second Coming, regarded from a Western standpoint, would be an extension of the truly theocratic spectrum into a new and final religion, the True World Religion of Social Transcendentalism - a religion which could only lead, in due time, to the ultimate divinity of the Holy Spirit, with the culmination of all evolution.


13.   The evolutionary sketch outlined above is not, of course, ideal.  For the Christian framework is limited, and accordingly fails to do proper justice to the evolution of religion considered in its totality, as a global phenomenon.  I have already used other frameworks in my speculations, the most comprehensive being that which extends the theocratic spectrum beyond an antithetical equivalent (Second Coming) of the Blessed Virgin in a straight antithesis (involving opposite spectra) between one absolute and another, such as the True World Messiah and Moses.  For, after all, Western civilization begins on an early-stage grand-bourgeois level with Roman Catholicism, which is necessarily relative when compared with the absolute inception of civilization in pagan antiquity.  Similarly, the concept of a Second Coming, pertaining to this Christian framework, is relative (if on extreme terms) in comparison with the absolute culmination of civilization still to-come, with the transcendental future.  Of what use is such a concept to a person of Hindu or Buddhist or Moslem or Judaic descent?  He will regard it as applicable to Christianity and to Christianity alone, and would take umbrage at the prospect of having to abandon his own religion for the sake of another, no less parochial one.  Clearly, a clean break with all parochial, so-called world religions is desirable, if people are eventually to come round to an ultimate world religion.  Now this can only be achieved by reference to a True World Messiah, a Jewish concept transcending everything parochial, a concept appertaining to Judaism no less than to the historical desire of the Jewish people for a religion that will transcend all others and unite mankind in a common faith.  I cannot say that I am particularly partial, in this respect, to the concept of a Second Coming, even if, in the paradoxical order of things in this relative world, it may have some value vis-à-vis Christians and, in particular, Catholic peoples.


14.   Regarded, then, from a more comprehensive point-of-view, civilized evolution proceeds from an aristocratic absolutism in stoical antiquity to an aristocratic relativity, or relative absolutism, in hedonistic antiquity, that is to say, from a romantic to a classical phase within a pagan context.  Then comes the early-stage grand-bourgeois phase of civilization in Roman Catholicism, though not before the Dark Ages have paved the way for this new classicism in a kind of relative absolutism of aristocratic tyranny.  Against this we get a late-stage grand-bourgeois rebellion through early Protestantism, and this in turn leads to a fresh classicism in bourgeois Puritanism.  An early-stage petty-bourgeois revolt against mature Protestantism is the next logical evolutionary step and, manifesting in early Communism, this duly leads to classical Communism in a late-stage petty-bourgeois/early proletarian context of People’s democracy, which, under the ideological sanctions firstly of détente and then of glasnost, perestroika, etc., is prepared to peacefully co-exist with the bourgeois West, just as the Protestant West was prepared to co-exist, if not always peacefully then at least grudgingly, with the Roman Catholic civilization of an earlier time.  This finally brings us to the transcendental future, with civilized evolution again manifesting in two phases - the first, or romantic, phase with regard to the relative awareness of LSD-induced visionary experience, and the second, or classical, phase with regard to the absolute awareness of hypermeditation, both of these antithetical to the equivalent phases of pagan antiquity, LSD tripping to hedonism and hypermeditation to stoicism.  So just as pagan antiquity was beneath the Western Christian pale, so transcendental futurity will be above it, the True World Messiah appertaining to a classless absolutism as opposed to a petty-bourgeois relativity.  In between come the Catholic, Protestant, and Communist civilizations, as germane to grand-bourgeois, bourgeois, and petty-bourgeois stages of evolution, their classical ideals refined sensuality, love, and happiness respectively.