PART FOUR: MAXIMS

 

*

 

ON GOD AND EVOLUTION

 

1.    'All men are equal before God' - what does this really mean?  Precisely that, so far as the central star of the Galaxy is concerned, one man is pretty much the same as another, and simply because that star isn't in the least aware of the existence of human beings.

 

2.    To imagine that the Creator, conceived as the theological, or figurative, aspect of the central star of the Galaxy, wishes to see men fulfil a divine purpose ... is the height of nonsense!  The subatomic absolute has no desire to encourage the formation of a supra-atomic absolute, for it exists within the strict confines of its own subatomic integrity.

 

3.    Progress towards a Supreme Creation only happens in spite of and without the consent of the Primal Creator.  Man struggles towards the supra-atomic absolutism of 'the Holy Spirit' by pitting himself against the subatomic absolutism of 'the Father' and what stems, as nature, from it.

 

4.    To the extent that the subatomic absolute may be said to have a plan for man, that plan would never extend beyond sensual indulgence in adherence to naturalistic criteria.

 

5.    Fulfilling the Creator's plan would simply mean living in harmony with nature in pursuit of sensual ends.

 

6.    But there is a superior plan to that, which may be described as fulfilling atomic man's (Christ's) plan and intermittently transcending nature by rebelling against it and aspiring towards the supernatural at least as much or as often as one lives in harmony with it.

 

7.    Yet there is a superior plan to that, which may be described as fulfilling post-atomic man's (the Second Coming's) plan and transcending nature by rebelling against it and aspiring towards the supernatural as much or as often as possible, until, in one degree or another, one actually attains to the supernatural!

 

8.    This plan would be transcendentalist as opposed to Christian, a plan in which man turns exclusively towards creating the supra-atomic absolute, as signified by transcendent spirit.

 

9.    Man, however, couldn't directly attain to the full-blown Supernaturalism of the supra-atomic absolute, but only to the lesser Supernaturalism of the Superman in the first phase of the post-Human Millennium - a time in which, if all goes according to plan, human brains will be artificially supported and sustained in communal contexts.

 

10.  The ensuing new-brain collectivizations of the second phase of the post-Human Millennium - the transcendental phase-proper - will constitute an evolutionary stage immediately preceding transcendence, and thus the attainment of the superbeingful life of the Superbeings to the supra-atomic absolute of ... Spiritual Globes converging towards total unity in the heavenly Beyond.

 

11.   Thus it is the Superbeing rather than man who attains to definitive salvation in the supra-atomic absolute, man being but a link in the evolutionary chain stretching from alpha to omega, or the cosmos to transcendent spirit.

 

12.   Evolution begins with the numerous beauties of the alpha absolute  and culminates in the one truth of the omega absolute.  It progresses from maximum appearance to maximum essence, from the proton-proton reactions of stars to the electron-electron attractions of transcendent spirit.

 

13.   Post-atomic man does not cease being atomic, that is to say, a largely materialistic entity.  He simply ceases to regard an atomic integrity with complacency and aspires, instead, more keenly towards the supra-atomic.

 

14.   Pre-atomic, or Judaic, man was conscious of a 'fall' (from the absolute beauty of the stars to the relative beauty of man), but not of an aspiration towards the absolute truth of transcendent spirit.  He lived negatively - in guilt.

 

15.   Atomic, or Christian, man remained conscious of a 'fall' (from the absolute beauty of the stars to the relative beauty of man), but also became conscious of an aspiration towards the absolute truth of transcendent spirit.  He lived both negatively and positively - in dualistic compromise.

 

16.   Post-atomic, or transcendental, man will not be conscious of a 'fall' (from the absolute beauty of the stars to the relative beauty of man), but only of an aspiration towards the absolute truth of transcendent spirit.  He will live positively - in joy.

 

17.   The pre-atomic mentality of the Judaic mind persists into the modern age in many Jews who, not having converted to Christianity, are still more conscious of a 'fall' (from absolute beauty) than of anything else.  Witness Kafka, who affords us a poignant example of Judaic guilt in the face of baffling and potentially hostile societal changes.

 

18.   Leonard Bernstein's Kaddish symphony provides us, in both libretto and music, with a no-less poignant example of Judaic guilt and bemusement in a world turning against the Creator, in defiance of natural beauty.

 

19.   But the post-atomic man of the third and final level of human civilization will not be concerned with beauty, either in its absolute or relative manifestations, but solely with the cultivation of truth, and so much so that, should he have a girlfriend or female companion, she will be at best ugly, at worst merely attractive.  A beautiful woman would not appeal to him - assuming any such women were still to be found in the world.

 

20.   For it cannot be denied that beauty appertains, in the main, to the bourgeois and aristocratic classes, who directly stem from the beauty of the stars in largely natural environments ... rather than indirectly aspire towards the truth of transcendent spirit from an artificial environment, such as the city.

 

21.   The fact that the proletariat only indirectly aspire towards the truth of transcendent spirit in the twentieth century has to do with their being less civilized than barbarous, and therefore beneath conscious transcendental commitment.  This is so in both the capitalist West, where they constitute an 'internal proletariat' (Toynbee), and the socialist East where, from the Western viewpoint, they exist in the context of an 'external proletariat'.

 

22.   Only when the proletariat are made conscious of Transcendentalism (not to be confounded with petty-bourgeois Orientalism), and thus become truly civilized, will they directly aspire towards the truth of transcendent spirit.  But that won't be before the next and ultimate human civilization gets properly under way.

 

 

ON BEING AND DOING

 

1.    'Doing for others' stems from the diabolic principle of proton-proton reaction and is the antithesis of 'being for self', which, in aspiring heavenwards, conforms to the divine principle of electron-electron attraction.

 

2.    'Being for others' is passive diabolism and contrasts with 'doing for self' as the active, or indirect, manifestation of a divine orientation.

 

3.    To 'do for others' is to directly affect others and impose one's activity, or the results of it, upon them.  'Being for others' is the receiving context of the doer's action.

 

4.    To 'do for self' is to indirectly develop the spirit through some form of conscious intellectual activity, and contrasts with 'being for self' as the direct form of spiritual development employing conscious non-verbal passivity.

 

5.    The man who 'does for self' is morally superior to the man who 'does for others', just as the man who is 'being for self' is morally superior to the man who is 'being for others'.

 

6.    The man who is 'being for others' is less immoral than the man who is 'doing for others', whereas the man who is 'doing for self' is less moral than the man who is 'being for self'.

 

7.    To sleep is effectively to 'be for others'.  We sleep to dream, which is 'the other' acting upon one's self, the passive spirit.

 

8.    The Supermen of the first phase of the post-Human Millennium will imbibe synthetic hallucinogens in order to 'be for their selves'; they will drug to trip, which is the self made manifest to the self through visionary experience.  Trip and drugger are one.  Dream and sleeper, on the other hand, are two.

 

9.    Subhuman, human, superhuman; which is to say, pre-human, human, and post-human.  Human is never more so than when the psyche is balanced between subconscious and superconscious in conscious egocentricity.  But an imbalance either side of egocentricity is still human, provided the ratio of subconscious to superconscious is not more than 3:1 either side.

 

10.   Thus pagan man and transcendental man are still human, not subhuman or superhuman respectively.  We don't consider the ancient Greeks or Romans subhuman, and neither need we consider the coming transcendental men superhuman.

 

11.   Supermen will be post-human, and to a no-less significant extent than apes are (or were) pre-human.  An ape in the branches of a tree and a human brain artificially supported and sustained are, to my mind, antithetical equivalents either side of human evolution.

 

12.   A tree, as a subconscious life-form preceding apes, and a Superbeing, as a superconscious life-form succeeding Supermen, are also antithetical equivalents either side of (immediate) pre- and post-human life forms.

 

13.   An alternative name for ape could be subman, a creature pre-dating the human phases of evolution and embracing everything from apes to subhuman primitives, but particularly apes that were destined to evolve towards man.

 

14.   Thus the subman is a particular kind of ape, viz. an evolutionary ape, who gradually abandoned the tree in order to develop a primitive form of bipedal society between the animal and the human.

 

15.   The subman became human at that point in time when civilization was first established ... in the guise of paganism.  Civilization, which embraces some form of institutionalized religious commitment, is inseparable from the human.

 

16.   Just as the subman was beneath civilization, so the Superman will be beyond it - no longer subject to a compromise between politics and religion, and not a periodic visitor to a religious building (in the highest phase of human evolution, the meditation centre of transcendentalists), but permanently spiritual.

 

17.   Trees were (and are) even more deeply sensual than submen and apes.  The Superbeings will be even more deeply spiritual than the Supermen.  Not drugging for trips, but hypermeditating for transcendence!

 

18.   Any attempt to 'gate-crash' the highest phase of the post-Human Millennium by prematurely removing the old brain and re-collectivizing new brains would, even if technically feasible, be doomed to failure, because hypermeditation could not be endured, let alone properly experienced, before the superconscious had been both explored and expanded on visionary terms with the assistance of mind-expanding drugs like LSD.

 

19.   By neutralizing the subconscious, a synthetic hallucinogen like LSD would allow the superconscious to become more conscious of itself and if not to come fully awake then at least tend in the direction, via visionary experience, of complete wakefulness in the subsequent exclusively spiritual context of the Superbeing.

 

20.   Perhaps, in comparison to that hyperwakefulness of the Superbeing, the tripping of the Supermen would constitute the highest form of 'doing for self', in complete contrast to the 'being for others' of the sleeper, whether human or pre-human.  An internal 'doing', static and yet apparent, because visionary.

 

21.   And so from this superhuman 'doing for self' to the superbeingful 'being for self' in the second, or 'classical', phase of the post-Human Millennium.  Is not ape life predominantly a 'being for others' ... of eating and sleeping and resting in the branches of trees?  And does not the life of a tree on which apes exist conform to a 'doing-for-others' principle both in terms of supporting the apes and producing oxygen without which autonomous life on earth would be impossible?

 

22.   Stemming from the Diabolic Alpha, no tree exists for itself on a 'being-for-self' principle (not possessing a self) but only in relation to others, i.e. to animals and humans, who are dependent on the oxygen it produces for survival, and this contrary to superficial appearances.

 

23.   By contrast to the 'being-for-self' meditating religion of future transcendental men, the sacrificing and dancing religion of pagans was an extreme manifestation of 'doing for others' - 'the others' being either invisible powers or gods made manifest in the idol.

 

24.   The Christian and similar atomic phases of religious evolution signified a compromise between 'doing for others' and 'being for self', as appropriate to a middle phase of religious evolution in between pagan and transcendental extremes.

 

25.   But the Transcendentalists' 'being for self' will constitute but a mild foretaste of things to come, once evolution attains to the stage of transcending all doing and facing directly towards the ultimate 'being for self' of transcendent spirit in the supra-atomic absolute.

 

 

ON IDEOLOGY

 

1.    Nationalism is the mundane/transcendental compromise between tribalism and ideological transcendentalism.

 

2.    Nationalism is mundane to the extent that it affirms an allegiance to a given area of land, which exists as a country, but transcendental to the extent that the nationals of any given country may stem from diverse tribes.

 

3.    Ideological transcendentalism transcends the boundaries of any given country by embracing peoples of all national backgrounds and integrating them along ideological lines.

 

4.    Evolution thus proceeds from the absolutely mundane to the absolutely transcendental, both materialist and spiritualist, via a relative compromise between mundane and transcendental.

 

5.    A concrete example from each stage of this evolution could run as follows: Semite - Englishman - Socialist; Celt - Frenchman - Nazi; Slav - German - Fascist.

 

6.    Keeping these stages of evolution to the confines of any one geographical area could give rise to a progression such as the following: Slav - Russian - Socialist; Latin - Italian - Fascist; Teuton - German - Nazi.

 

7.    In each case, we are dealing with a progression from the concrete to the abstract via a concrete/abstract compromise - a progression, in other words, from the natural to the supernatural via a natural/supernatural compromise.

 

8.    Toleration of the natural, i.e. tribalism, inheres to the compromise stage of evolution, and occasionally nationals will speak in tribal terms, as when an Englishman refers to either himself or others as Anglo-Saxon.

 

9.    Opposition to the natural, i.e. tribalism, inheres to the ideologically transcendental stage of evolution, as when Socialists denounce tribalists, or people who identify either themselves or others in tribal terms.  A Socialist doesn't like to regard either himself or others as a Slav or a Celt or whatever.

 

10.   Anti-Semitism, while being illogical in the compromise stage of evolution, becomes logical in the ideological stage, because toleration of the natural tribal root ceases to apply.

 

11.   A man who identifies himself as a Jew in societies that have become absolutist on the ideologically transcendental level is unlikely to be treated with the same respect (or toleration) as would be the case in a relative society.

 

12.   Nazism, with its anti-Marxist and pseudo-spiritual bias, was particularly sensitive to tribal anachronisms, as its appalling record of anti-Semitism attests.  Both Jews and Gypsies were systematically persecuted from an ideological point of view.

 

13.   Socialism, with its materialistic bias stemming from Marx, is less intolerant of Jews or other tribalists than (was) Nazism, but is by no means immune to anti-Semitic tendencies.

 

14.   The salvation, relatively speaking, of Jews, now as before, is to become Israelis and thus gravitate from the tribal to the national stage of evolution in anticipation of further advancement, in literal transcendental terms, once the adoption of the teachings of the Omega Messiah, or True World Teacher, becomes possible.

 

15.   An Israeli is not in Israel simply for the fun of it - as most Israelis who have had any experience of Arab antipathy will testify - but to escape the curse of diaspora tribalism and prepare himself for a superior religious allegiance than Judaism.

 

16.   Jews who cling to tribal identification in an age when the State of Israel exists ... put themselves in an increasingly illogical and morally untenable position, which may have grave consequences in any 'host' state either moving towards or actually in an ideologically transcendental context.

 

17.   Whether the Jews in question be German Jews, French Jews, American Jews, or whatever, the fact that they regard themselves, through Judaism, first and foremost as Jews signifies a tribal allegiance the main justification for which is to enable the persons concerned to identify themselves as Jews when the opportunity comes for them to emigrate or, rather, return to Israel (Zion).  Clinging to a tribal identification for its own sake is both illogical and morally untenable!

 

18.   Undoubtedly there are, for a variety of reasons, Englishmen, Frenchmen, Germans, etc., of Jewish descent, and for them the criteria applying, from a transcendental standpoint, to Jews is largely irrelevant.  A Christian of Jewish descent cannot, strictly speaking, regard himself as a Jew.  A Jew who becomes a Christian automatically becomes a national of the country in which he is resident - the country, in all probability, of his birth.

 

19.   Thus, to take but a single example, the composer Gustav Mahler became, following his conversion to Christianity, an Austrian of Semitic descent, and, by rights, no such person should ever be persecuted, from the standpoint of ideological transcendentalism, as a Jew.

 

20.   As to the moral significance attached, from the Jewish standpoint, to such a conversion, the convertee necessarily forfeits the possibility of becoming an Israeli in a Judaic culture, and may therefore be said to have betrayed his people in their determination to regain a homeland and become not merely united again but ... witnesses to transcendental truth.

 

21.   But, by a similar token, could not those who have remained Jews but failed to return to Israel at the appointed time be said to have betrayed their people by remaining in the Diaspora after such a fate was no longer obligatory?

 

22.   Either way, there may be penalties to pay, both relative and absolute.  The convertee to Christianity may find further spiritual progress barred to him; he may even have to suffer the humiliating fate of defeated nationals at the hands of a bellicose ideologically transcendental people.  The Jew who remains a stuck-in-the-mud of tribal identification may pay for his, from the ideological standpoint, anachronistic allegiance with his life or, at the very least, freedom.

 

23.   What, then, is the moral position as regards anti-Semitism?  Clearly, the position is logically valid when directed against Jews from a radically ideological base, but invalid and, indeed, quite illogical when directed against said tribalists from a national base, whose respect for the natural compels if not admiration, then at least toleration of Jews.

 

24.   Thus regardless of the apparently nationalist motive for anti-Semitism in Nazi Germany, Nazi opposition to Jews (as to Gypsies) was logically valid, and followed from the evolutionary right of a pseudo-spiritual and ideologically-transcendental state to transcend tribalism in outright hostility to the mundane root.

 

25.   No-one, however, who professes to a national integrity in atomic societies has the right to uphold anti-Semitism.  Those who don't profess to such an integrity but, nevertheless, still exist within the confines of an atomic society, may pay the penalty for being anti-Semitic if they are such on blatantly activist terms.

 

 

ON SEX AND GENDER

 

1.    There are two approaches to sex, viz. a materialist and a spiritualist.  The former approach involves copulation, the latter approach oral sex or some derivative thereof.

 

2.    On the materialist petty-bourgeois levels, both earlier and later, the approach to sex takes the form of heterosexual perversion on the earlier level, in which a man's penis enters a woman's rectum in a relatively homosexual context, and outright homosexuality on the later level (a level biased towards proletarian values), as between two men who establish an absolute relativity between themselves.

 

3.    Similarly, on the spiritualist petty-bourgeois levels, both earlier and later, the approach to sex takes the form of an oral bias favouring the masculine (fellatio) on the earlier level, as a woman takes a man's penis into her mouth, and pornography on the later level (a level biased towards proletarian values), as between the male utilizer of pornography and his preferred female models, who establish a radical relativity between themselves.

 

4.    Proletarian civilization, however, would only endorse pornography, though of an abstract nature, in order to establish between the voyeur and his model an absolute relationship, i.e. one that transcends radical relativity.

 

5.    No proletarian state, whether transcendentalist or socialist, could endorse petty-bourgeois sexuality, and so neither relative pornography nor homosexuality should be encouraged by such a state.

 

6.    A person's sexuality is relative, as a rule, to his temperamental and class integrity.  A man who regularly indulges in anal sex with his woman is unlikely to become a pornographer.  Conversely, the man who regularly encourages his woman to fellate him is unlikely to become a homosexual.

 

7.    The earlier level of materialist petty-bourgeois sexuality may lead to the later one in due course.  Likewise, the earlier level of spiritualist petty-bourgeois sexuality may lead to the later level in the course of time.  Usually, however, a man stays on a given level within any particular context.  This is also true of art, politics, religion, etc.

 

8.    A socialist society, being materialistic, is more exposed to the danger of homosexuality than to that of pornography.  Conversely, a transcendentalist society, being spiritualistic, will be more exposed to the danger of relative pornography than to that of homosexuality.

 

9.    Within the context of petty-bourgeois civilization, one cannot, of course, speak of homosexuality or pornography as 'dangers', since they are relevant to the class integrity of such a civilization.  Naturally, people on earlier sexual levels will fear or despise those who, unbeknown to their critics, pertain to a later level.

 

10.   An anal violator of women may have no taste for outright homosexuality.  The man who enjoys having his penis made the focal-point of oral attention may have no taste for pornography.  Needless to say, the antithetical tendencies on an identical level, whether earlier or later, will usually be deemed mutually exclusive by their respective practitioners.

 

11.   The Church has never been too fond of homosexuals, partly because it is fundamentally bourgeois (as opposed to petty bourgeois), and partly because it pertains to the spiritualist (as opposed to materialist) side of things.  Being bourgeois, it has championed heterosexual relationships under the umbrella of marriage.  Being spiritual, it would not, I dare say, have anything against oral sex, particularly of the balanced (cunnilingus/fellatio) heterosexual variety.

 

12.   The evolution of sex may be traced from negative concrete beginnings to positive abstract endings via a heterosexual compromise coming in-between.  The beginnings presuppose a pre-atomic, or pagan, civilization; the endings ... a post-atomic, or transcendental, civilization; the in-between an atomic, or Christian, civilization in any of its three stages (with or without accompanying phases), the beginnings and the endings absolute, the in-between period relative, as between materialism and spirituality.  Thus from hand in vagina to hand on penis via relative relationships.

 

13.   Probably the hand in vagina was motivated by materialistic stimuli from without, such as the enticing curves of a pagan goddess displayed, in marble, in some public place.  As sex becomes less reputable and more spiritualized, it is driven underground, so to speak, in the context of private stimulation, whether as regards vibrators/inflatables or pornography.

 

14.   In the relativistic civilization of the Christian, or bourgeois, stages of evolution, sex, while no longer the public thing it was in pagan times, never became entirely private.  Some sex, or degree of sexual behaviour, remained in the open, such as holding hands, kissing, cuddling, patting, squeezing, etc.  There were, however, firm moral bounds as to the degree of sex one could reasonably indulge in public.

 

15.   A transcendental civilization would necessarily discourage all forms and degrees of public sexual relations, since, even on the homosexual level, they would be deemed irrelevant.  And this would also apply to a person's private life, where sex, if indulged in at all, should be independent of other people, since strictly artificial.

 

16.   The pursuit of sensual gratification presupposes self-indulgence.  The pursuit of love presupposes concern for another.  The pursuit of happiness presupposes concern for some others.  The pursuit of self-realization presupposes identification with the universal self ... of the spirit.

 

17.   Man evolves from the personal to the universal in the course of time, his eventual attainment to the absolutism of self-realization making the pursuit of all relative 'goods' irrelevant to him, and therefore as things to be avoided.

 

18.   Generally there exists between the sexes an evolutionary time-lag, whereby the female pursuit of sensual gratification and/or emotional fulfilment may be contrasted with the male pursuit of happiness and/or self-realization, depending on the individuals in question.

 

19.   More specifically, the attainment to each of these objectives presupposes sex and companionship in the female case, and work and recreation in the male case.

 

20.   In a sense, recreation is the essence of human and, in particular, male endeavour; for as God (the Father) created nature, so man must re-create it, transforming, by degrees, the natural into the supernatural via the artificial.

 

21.   Sex and child bearing/rearing is a woman's doing, companionship her being.  By contrast, work is a man's doing, recreation his being.  There exists a kind of romantic/classic dichotomy between each of these poles - the former, or female, poles physically selfish; the latter, or male, poles physically selfless.

 

22.   Of course, in an age when the traditional polarities, including the sexual, are disintegrating, many (though not all) women are adopting male criteria of living, in one or another degree of physical selflessness.

 

23.   Man aspires towards the spiritual absolute but is himself relative, and thus exposed, no matter how dedicated he may be to physical selflessness, to periodic relapses into the selfish, as a concern for and identification with the lesser self of the body-soul integrity.

 

24.   Thus a philosopher or artist dedicated to the progress of physical selflessness in his work may occasionally relapse into autobiography, or lower self-identification, in a reaction against the persona being projected by his professional self, which corresponds to a kind of alter ego ... of the higher self in the realm of doing.

 

25.   And such autobiographical relapses, betraying a personal self radically different to and seemingly at loggerheads with the persona of the professional self, will entail a doing relative to the female - indeed, the male equivalent of female selfishness.

 

26.   Thus largely autobiographical writers like Henry Miller may be defined as of feminine (selfish) constitution, and we cannot be surprised if a more than average concern with sexual activity - usually heterosexual - is the converse side of their professional selflessness.

 

27.   The more psychological distance there is between the personal self and the persona projected by the professional self, the greater the writer; for the latter can only expand at the former's expense.  And yet, if he isn't to go insane, the writer must admit to the fact of his human relativity and take steps to acknowledge it, from time to time, in his work.

 

     

LONDON 1983 (Revised 1984-2012)

 

Preview THE WILL TO TRUTH eBook