THE VIRTUOUS CIRCLES: This further text in my ever-advancing oeuvre achieves a more comprehensive understanding and delineation of both the convolutional realities of female hegemonic contexts, regarded as vicious circles, and the involutional realities or, rather, idealities of male hegemonic contexts, regarded as virtuous circles, and therefore as bearing upon the title in terms of a positive alternative to and solution of  the problem, from a male standpoint, of the vicious circles which are established whenever somatic freedoms take precedence over their psychic counterparts, as in all heathenistic or secular societies.  It is also subtler in its understanding of the distinctions between binding and pseudo-freedom as a precondition of genuine freedom, whether for better, in respect of psyche, or for worse, in respect of soma.  There is also a certain religiously-oriented terminological comprehensiveness, mirroring the above-mentioned circles, which does maximum justice to the various metaphors which are convenient shorthand for gender and class realities and idealities in both sensuality and sensibility, thereby leaving absolutely no room for doubt as to the significance and status of such metaphorical terms, irrespective as to which stage of life, from cosmic to suprahuman (cyborg), they can be variously applied.  Therefore with careful study there should be no doubt as to the applicability or significance of these definitions, or how to distinguish between them on an underlying descriptive basis.  In that respect, this text achieves a logical definitiveness which it would be difficult if not impossible to improve upon, and may justifiably be regarded as the intellectual culmination-point of my philosophical oeuvre to-date.


THE STRUGGLE FOR ULTIMATE FREEDOM: I ought by now to have learnt my lesson in regard to the sort of claim made above about definitive texts but, frankly, some further philosophical progress has been made, if in regard to a revaluation - evaluating and revaluating being germane to the cyclical structures of my work - of a quite long-standing evaluation concerning devolution, which only confirms that intellectual progress happens by degrees and is a long and often tortuous process during the course of which new insights and logical configurations come to light which enable one to readdress an old contention or, in this case, bone of contention, to a more satisfactory resolution.... Which does not mean that progress towards some definitive position is not possible or is simply a delusion, as some would have us believe; but it takes time and involves many rethinks and revaluations along the way such that only a very brave and honest type of person, more likely male and not overly concerned with commercial viability or attractiveness, would be capable of undertaking, given all the complexities involved.  Nevertheless further progress, or perhaps I should say redress, has emerged here, in this well-nigh definitive text, and it is to my cyclical credit that I have been able to recycle old material and thereby fashion something new, not least in respect of a more developed concept of religious freedom which will require the ideological subordination and even democratic supersession of political freedoms if globalization is ultimately to emerge in a more credibly universal guise - a contention which, although touched upon before, here achieves something like a definitive presentation.


APOTHEOSIS OF THE GNOSIS: If anything seems like a definitive text it is this one, which enabled me to draw the various strands of my philosophy together and to enunciate my worldview with such a logical consistency and comprehensive exactitude ... that I felt as though nothing significant had been overlooked and there was even room for one or two long-standing grudges and resentments to be aired in the interests of enhanced credibility.  This, to me, is akin to a Seventh Heaven; for it is in actuality the seventh text in the series of similarly-structured aphoristic works stemming from ETHNIC UNIVERSALITY, the titular independence of all of which is designed to maintain a sense of and commitment to individualism in the wake of the rather more closely-collectivized texts which came to a head with the four books of TOTAL TRUTH.   What has come to a head here, however, is a sense of freedom which owes more to theocracy than to democracy but could not materialize, in any ultimate form, without the assistance of democracy.  That, in itself, is not new to my work, but the way it has been described and the extent to which I have exposed the penalties of not embracing psychic freedom more absolutely is really quite something else, not least in respect of the covert subversion of male virtues by female moralities in sensibility which is the price to be paid in the absence of a more complete freedom.


ESCHATOLOGY OR SCATOLOGY - 'Judgement at the Crossroads': One can take humble or vulgar means, including slang or casual obscenity, and seek to develop them philosophically in such a way that things come to light that would otherwise probably have remained buried and hidden from view.  Sometimes it were better that such things did remain buried, but if one can bear to contemplate them and grow to understand them better, then the reward is not insubstantial,1 but arguably well-worth the trouble.  So it has been here, and in this final individualized instalment of homogeneously-structured aphoristic texts I have come full-circle, as it were, and highlighted a significant distinction between the two types of people's radicalism which all those of an unworldly persuasion have to choose between, often unconsciously and according to the kind of society or civilization in which they find themselves or to which they relate - namely the Social Theocracy of the highroad and the Social Democracy of the low road, the former incontrovertibly determined to bring one aspect of the world to Heaven, the latter just as incontrovertibly determined, so far as I am concerned, to bring a neo-diabolic mode of Hell to the other aspect of the world; though to find out which is which you will have to read this text and thus undertake a journey the likes of which you will never have taken before, one which may even overtake your prior expectations and leave you marvelling at the situation in which you then find yourself, for better or worse.





APOCALYPSO - 'The New Revelation':  This text carries on the task of highlighting the distinctions between Social Theocracy and Social Democracy, though always from a perspective favouring the former, and brings a fresh sense of exactitude to bear on a number of terms which have either been used interchangeably or in a more general way in the past, while simultaneously developing a more comprehensively exacting 'take' on what appertains to free psyche and bound soma and what, by contrast, appertains to free soma and bound psyche, so that one need be in no doubt that criteria applicable to the former are largely, if not completely, irrelevant to the latter....Which is why I have developed a different set of terminological markers for each context, whether in respect of noumenal or phenomenal, upper- or lower-class, criteria, so that there can be no ambiguity or ambivalence as to the sense in which these terms are being applied, and no justification, in consequence, for confusion over their use.  But the 'new revelation' alluded to in the subtitle has to do with more than specific terminological practice, no matter how comprehensively exacting, since it is a revelation, above all, about life and the means by which life can be enhanced in respect of the more than Christian order of salvation which is what Social Theocracy is really all about. 


AT THE CROSSROADS OF AXIAL DIVERGENCE: As suggested by the title, this text continues to explore the distinctions between what have been termed the bureaucratic-theocratic axis of a rising diagonal and the autocratic-democratic axis of a falling diagonal, and does so in such a way that there can be no doubt as to the outcome of each axial progression, whether it be in respect of Social Theocracy or Social Democracy, with eschatological implications which give a contemporary  twist to the concept of Judgement and the consequences of what is at stake in any contest between the two axes, the divergent natures of which have been more comprehensively fleshed out here than in the preceding text.  But as anyone familiar with the preceding text will agree, there can be only one path for the self-respecting Righteous to follow, and such a path leads up and in rather than down and out. 


OPTI-MYSTIC PROJECTIONS: Although structurally and thematically similar to the above text, composed as ever of aphoristic notes, this work represents a quantum leap forward in certain areas which are explored more accurately and rigorously than ever before, progressing from a consideration of the distinctions between sacred and profane ego to the cultural and political differences between Europe and America, and of how Britain's attraction towards America undermines Europe and creates problems which even France cannot avoid being affected by, much as France differs from Britain in respect of its cultural and political traditions and should be judged, I believe, by criteria closer, in essence, to those obtaining in countries like Eire, where the influence of the Catholic Church is omnipresent.  But America is an altogether different proposition from France, never mind Eire, and its influence on Britain is such as to make one desirous of a radical change in the British Isles which will make it easier for any residual influence to be minimized or even marginalized in the interests of greater European unity and cooperation, a change which, as the reader may have guessed, points in the direction of Social Theocracy and its politico-religious aspirations, as outlined in previous texts, which besides embracing the supranational transcendence of the British/Irish divide, include a more authentic order of religious transcendentalism as its raison d'être.  Finally, as a word of advice, one should not read this text before one has progressed, step by step, through the preceding ones, but once one has read it one would probably incline, as I do, to regard it as the best thing I have ever written in terms of what projects furthest into a mystical, or metaphysically transcendent, future with the logical optimism which only loyalty to self can vouchsafe.


UNFLATTERING CONCLUSIONS: More than ever I should like this text to speak for itself, because it does not paint a flattering picture of Anglo-American relations vis-à-vis Europe as a whole and the world in general, but strives to show not merely how but why the United Kingdom is a problem for Europe and the prospect of greater European integration.  However, all problems tend to invite solutions, and my own solution to the problem of the UK vis-à-vis Europe in general but Eire in particular draws on my ideological legacy as a self-proclaimed Social Theocrat who, like the French philosopher Michel Foucault, is not only ranged against an overly Social Democratic 'take' on progress, but has an alternative path to offer which owes a lot more to European tradition than ever it does to the long-standing opponents of that tradition, who would be among the last peoples, as things stand, to either understand or be able to tread this new path which, as far as I am concerned, is the path to universal harmony and therefore of an end to national divisions.





RADICAL PROGRESS - 'The Only Way Forward': As suggested by the title, this text has a concept of progress which is radical and far-reaching in its left-wing implications, albeit in relation to the sphere of religion rather than economics, which is the only sphere, so far as I am concerned, which can be genuinely progressive, provided, however, that the religion itself is genuine and therefore transcendentalist, stemming, as I have argued in the text, from an antihumanist precondition.  But that is only one axis, or diagonal plane, in the totality of axial factors at work in different kinds of societies, whether on a primary or a secondary basis, and in RADICAL PROGRESS I have gone into the distinctions between church hegemonic/state subordinate and state hegemonic/church subordinate societies in no uncertain terms, outlining the different ideals and fates which appertain to them with a logical consistency that leaves one in no doubt as to the relative value of each type of society, whether rising diagonally or falling diagonally, and making a conclusive case for that society which has the capacity to lead people higher rather than simply rule them from a height in opposition to something lower that is nevertheless distinct from the kind of lowness obtaining across the great divide of the world, as explained in this my most definitive and outstanding text to-date. 


STAIRWAY TO JUDGEMENT - 'The Way to the Eternal Life of Social Theocratic Truth': Continuing on from the above work, this text is not only more comprehensively exacting than the previous one - and indeed all the earlier works of my not inconsiderable oeuvre - in relation to the various ideological permutations of both state and church, politics and religion, but more logically insightful of the diametrically opposite ways in which what has been termed 'world overcoming' operates, whether from a secular or an ecclesiastic point of view, to the end of maintaining either the alpha ideal of somatic freedom from the standpoint of a female hegemony or the omega ideal of psychic freedom from the standpoint of a male hegemony, neither of which kinds of ideal, respectively criminal and graceful, are or ever can be compatible, and therefore necessitate and invariably result in contrary types of society which, for obvious reasons, rarely if ever 'see eye to eye', but remain at gender loggerheads with each other for as long as 'the world' persists.  The 'world' as defined in the text, however, is no simple monolith where the people are concerned, but is divisible, on the above-mentioned basis, between those who take the earth for granted in what I have described as a democratic/plutocratic type of worldly bias and those, on the contrary, who live in hope of salvation from the world in what has been called a bureaucratic/meritocratic type of worldly bias which, scorning the earth, is avowedly anti-earthly in character and the precondition, through sin, of heavenly grace.  Therefore, split asunder between two types of worldly society, the people, 'the meek', the electorate, the many, etc., cannot be evaluated according to any one set of criteria, but have to be differentiated on the basis of whether they pertain to the one manifestation of 'the world' or to the other, with contrary fates in both state and church, as described in this, my most ideologically conclusive text to-date. 


A PERFECT RESOLUTION: As suggested by the title, this text resolves some outstanding problems and anomalies appertaining to the preceding one, including, not least, the relative positions of what have been called pseudo-sin and pseudo-grace on the one hand and pseudo-crime and pseudo-punishment on the other hand, drawing them closer to their respective primary complements in both state and church, so that a more integrated conclusion has been reached in which the hegemonic gender of either axis, as redefined in this text, conditions the nature of the subordinate attribute in relation to the presiding ideal, and conditions it, moreover, in its own image.  However, this text does a lot more than correct the 'heathenistic' aberrations of the previous one; for it also exposes the extent to which criteria appertaining to good and evil, not to mention wisdom and folly, are significantly dependent on the nature of the society of which they are a part, so that at the end of the day it isn’t whether this or that is right or wrong, good or bad, but what exactly conditions people to take one view or another that really matters, and this, not surprisingly, is to a large extent dependent on which gender is effectively controlling society and whether or not there has been a 'transvaluation of values' sympathetic to a formal departure from sensuality to sensibility.  For what is 'right' in sensuality can become very 'wrong' from the standpoint of sensibility, provided society has officially gravitated to such a standpoint - something, I have argued, which contemporary civilization, characterized as urban proletarian, has yet to do, with consequences that would reverse much of what currently passes for 'good' and 'wise', as explained in the text.


THE LAST JUDGEMENT: Despite its portentous-sounding title, this work in the continuing oeuvre of my literary works progresses through successive stages in much the same way as the previous works and with all or most of the same concerns, except that its grasp of the distinction between soma and psyche, not-self and self, in relation to the divergent axes of state- and church-hegemonic types of society is more consistent and methodical than had previously been the case, with a consequence that one can differentiate quite sharply between the somatic bias of the one context in relation to evil and good and the psychic bias of the other context in relation to sin and grace - something that puts a new complexion on the corresponding complements of crime and punishment on the one hand, and of folly and wisdom on the other.  However, it must be said, in relation to the title, that if we are to accept a Last Judgement, we are obliged to acknowledge a First Judgement; for no less than God the Father logically obliges us to come to terms with the contrary existence of Devil the Mother, so Judgement, conceived in this fashion, compels us to distinguish between alpha and omega, metachemistry and metaphysics, in terms of antiphysical and antichemical alternatives which have applicability to our own age and civilization in a way which leaves no doubt as to the significance of gender in bringing such contrary concepts to pass.  For here as elsewhere, nothing can be understood without reference to the axial divergence which follows from the hegemony of one of the two genders at the opposite gender’s expense, making for a sharp distinction between alpha and omega, the first and the last, whether in respect of Judgement or, indeed, of anything else.





THE FREE TESTAMENT OF A BOUND GENIUS: Beginning with doubts about a certain number too often used in religious connections, this text progresses through a development of my own religious theories and numbers towards a conclusion which, while not entirely removed from the magical number cited at the beginning, endorses a rather larger figure when once the numbers attaching to my divisions and subdivisions of each axis - descending and ascending, female and male - have been multiplied by four in relation to what has been regarded as the principal stages of both death and life as applying in previous texts to element-conditioned environmental means, from the cosmos and nature to mankind and cyborgkind, the latter of which is already here, if rather more on sensual than sensible terms at present.  Nevertheless, this text is about a lot more than numbers, however significant or insignificant one chooses to regard them, being an extension and refinement of my recent axial theorizing which, frankly, leaves little or nothing to be desired - at least not in terms of the way and extent to which everything adds up in what must be a definitive comprehensiveness that takes my philosophy-cum-theosophy to an all-time peak and establishes if not proves, once and for all, my pre-eminence as arguably the foremost metaphysical thinker not only of this age but of virtually any age, a self-thought thinker whose corporeal existence remains bound even as his largely ethereal thoughts range freely over the entire compass of devolutionary and evolutionary actuality or possibility, from the alpha-most point of Devil the Mother/Hell the Clear Spirit to the omega-most point of God the Father/Heaven the Holy Soul.


REVELATIONARY AFTERTHOUGHTS: Stemming in large measure from the above text, this work restates in greater detail many of the principal contentions of my recent philosophy and arrives at some new conclusions which render it all the more logically unassailable and entitled to be regarded as the criterion by which not only contemporary morality but the distinction between morality and immorality, the light and the dark, should be judged, even if this does mean that some or many of one's treasured illusions should ultimately be discarded, in order that the light of truth may shine through in as unimpeded and unequivocal a way as possible.  Frankly, I had no idea, when I tentatively began this text, that it would blossom into what is unquestionably the most eloquent and comprehensively exacting presentation of my philosophy so far, a presentation that has the right to be called revelationary in that much of what it reveals is so compellingly cogent as to be positively divine, the divine revelations of a thinker who knows the difference between God and the Devil but does not make the reductionist mistake of conceiving of history, much less life, as a struggle between Good and Evil when all the philosophical evidence points to the conclusion that good is merely the relative counterpart of Evil and no more than a just retort to something which is not merely antithetical to anything godly but the principal obstacle to the salvation of the sinful to that which, gracefully transcending the world, is as far removed from being engaged in any such struggle as it is possible to imagine, but not, on that account, indifferent to the plight of the meek!


REVOLUTIONARY AFTERTHOUGHTS: Dealing with essentially the same subject-matter as its companion text above, this work is even more exactingly insightful in its understanding of the differences between the Eternal freedoms that rule or lead and the temporal bindings that submit, in worldly fashion, to the alternative dispensations so antithetically ranged above them, whether in contemporary or traditional guise.  Here there is no question but that the worldly division between what has been called the meek and the just is symptomatic of two entirely different and largely independent axial orientations, an ascending axis of church-hegemonic criteria and a descending axis of state-hegemonic criteria, and that the salvation of those who meekly pertain to the former is crucial to the undermining if not, eventually, complete invalidation of the latter, but that salvation, for it to work, must be conceived on higher and more radical terms than has ever before characterized the diagonally ascending axis if the meek, as defined in the text, are to be more lastingly and efficaciously delivered not only from their own worldly limitations but from the sorts of netherworldly predations to which, via those limitations, they are perforce subjected by the Vain, or those who rule the just to their mutual exploitative and immoral advantage.  As in all my works, there is both further logical progress and, in the achievement of such progress, the necessary correction, from time to time, of previous contentions, and this work is no exception, all the more gratifyingly so in that what it has progressed to is nothing short of an unequivocal endorsement of a truth that dares to speak its name because it is genuinely universal and capable of resolving, once and for all, the dilemma of worldly division.


JUDGEMENTAL AFTERTHOUGHTS: This text brings to a 'judgemental' head a loose quartet of works beginning with THE FREE TESTAMENT OF A BOUND GENIUS, and has been subtitled 'As Testamentary Evidence of a Free Genius', since it rather departs from the terminological bounds set by the aforementioned work, not to mention the two intervening ones, as it explores, in some detail, the use and applicability of common slang and verb-noun expletives from a comprehensively exacting philosophical standpoint, with many interesting and novel conclusions, some of which might well contribute towards undermining the mindless alacrity with which certain persons go about denigrating others in carnally reductionist terms.  Therefore I have, in a sense, 'judged' such terms, however irrational their common usage, and, I trust, brought some logical sense to bear on them, thereby removing them from the pit of vulgar or obscene slang in which they tend, with unthinking people, to languish.  But that is not all I have done in this highly demanding text; for the reader will soon discern that I have a gift for parables and metaphorical irony which should shed some light on recent history and the contemporary political scene most especially, thereby preparing the ground for progressive, radical change in the decades and  centuries to come.  Finally, I have returned to one of my favourite subjects, which might be described as the ideological or ontological understanding of literature in respect of its four principal branches, viz. drama, poetry, prose, and philosophy, and have, with the assistance of my customary elemental and axial theories (here brought to a veritable apotheosis), endeavoured to shed some light on their differences, in both gender and class terms, thereby indicating the path which leads not only to the understanding of literature in a deeper and wider sense but, hopefully, to its eventual overcoming on the most synthetically artificial basis, with especial reference to philosophy of the utmost truth-oriented order which, with me, attains to an all-time peak of metaphysical perfection which should suffice to expose the poetic half-truths and perhaps, indirectly, see off the dramatic lies and prosaic half-lies in the difficult but interesting times ahead.



Copyright © 2003-12 John O’Loughlin