01. THE IDEOLOGICAL PHILOSOPHY OF SOCIAL TRANSCENDENTALISM: This 1997 work enlarges on the scope and content of earlier works by me, as we are made aware of the extent to which Social Transcendentalism is both ideological and philosophical, that is to say, practical and theoretical, serving not merely as a vehicle for Truth, but also, and no less significantly, as a catalyst for radical social change.

 

02. DEISTIC DELIVERANCE VIA THE IDEOLOGICAL PHILOSOPHY OF SOCIAL TRANSCENDENTALISM: Also penned in 1997, this work - originally and somewhat over-politically entitled 'Deistic Liberation' - returns us to a more thematically-oriented cyclical structure of philosophizing, as it passes beyond a number of formative stages to a definitive working-out of the ideological philosophy of Social Transcendentalism in relation to both psychology and psyche, as they impact upon and are in turn conditioned by both physiological and elemental factors.

 

03. THE CORE OF THE SELF: Continuing on from above, this further textural advance in my philosophical or, as I now prefer to think of it, super-philosophical journey brings us, via twenty-three headed sections numbered afresh in each case, to the 'Core of the Self', the 'Holy Grail' of self-fulfilment which lies at journey's end as its heavenly reward.  Although principally concerned, like the previous text, with the self, this work does more justice to the totality of the self, including, for virtually the first time, the id, which it analyses both in relation to the self as a whole and to modern society, with particular reference to the West.  The id, however, is not the 'Holy Grail' of self-fulfilment for me but, rather, the antithesis of the soul which needs to be guarded against and, if possible, transcended in favour of that path which truly leads to the 'Core of the Self'.  Let the reader judge for himself as to the success of my journey and the sincerity of my conclusions!

 

04. THE KINGDOM OF THE SOUL: With implications that stretch into 'Kingdom Come', this text adds one or two fresh ideas to the above, as well as highlights the extent to which kingdoms, when genuine, are commensurate with one or another extreme of the self.  The extreme I favour is, of course, alluded to in the title, and it is one that I believe could have wider application than simply to the British Isles, as described in the text.

 

05. THE TRIUMPH OF BEING: It was not long after completing the above text that a seismic shift occurred in my thinking not only with regard to the subject of morality, about which I had theorized on a somewhat different basis in the past, but also, and more importantly, with regard to such concepts as 'superman', 'supermasculine', 'supernatural', and so on, which, in long-standing deference to Nietzsche, I had previously taken too much for granted.  Now, with a deeper concept of nature, I was in a position to revaluate such terms and effectively displace them from what had been a metaphysical perch, setting up a new evaluation for that which sensibly pertains to the divine.  The result, not surprisingly, may come as a shock to those who had supposed me too set in a Nietzschean mould.

 

06. BEYOND IMAGINATION: This is another high-point on a long and winding philosophical road which has led this pilgrim, inexorably, towards the 'celestial city' of heavenly truth and thus towards the omega point of his cyclic oeuvre, wherein many subjects are explored afresh and one or two long-standing assumptions or presumptions summarily abandoned.  Certainly the title was based on conclusions I had reached about the religiously undesirable nature of imagery, imagination, images, and other such appearance-based variations on a common metachemical theme, from the standpoint of philosophical essence.

 

07. THE TOTALITY OF NATURE: Each time I write a new electronic text it is as though it were the literary equivalent of a music CD, with a number of titles that, by and large, are independent of each other and encourage one to proceed from one subject to another in what is invariably a cyclical progression.  In this particular project there are some twenty cycles, all of which are self-sufficient and yet also interrelated in what becomes a bigger picture of an overall philosophy stretching ever further omega-wards, as it were, in the quest for ultimate truth and perfection.  I needn't elaborate on any of the subjects here, because most of them will have been explored to some degree in my work before, but I doubt whether I have ever written or, rather, composed, methodically and meticulously, anything better, least of all in relation to the complex philosophical and moral problems posed by the distinction of 'right' and 'wrong', which here undergoes what I believe to be a morally definitive presentation.

 

08. THE PROMISE OF 'KINGDOM COME': Similar to the above in structure but more consciously tailored to the space limitations of aural CD transcription, this work proceeds through nine cycles with titles ranging from 'The Wisdom of Sensible Truth' to 'Saving and/or Damning from the World'.  Not all of it, however, is profoundly philosophic, and some lighter material is certainly provided by 'Bottles, Cans, and Beakers', arguably one of my most thought-provoking cycles!

 

09. THE RIGHT TO SANITY: Yet another cyclical text of aphoristic purism which goes to the roots of Western insanity and offers both an explanation of and alternative to the dilemma of what I call the paradoxical primacy afflicting modern society which, granting undue prominence to the inorganic, has the effect of twisting moral and other evaluations towards an anti-natural perspective in which ugliness passes for beauty and falsity for truth, to name but two categories.  Also of especial note in this text is an attack on what the author likes to think of as the delusion of curved space in relation to spatial space, and his solution not only to the nature of space as something divisible between straight and curved, but to the division of time, volume, and mass along similar gender-based, albeit element-conditioned, lines.

 

10. MAGNUS DEI:  With a title that is obviously a pun on 'Agnus Dei', this further example of my cyclical philosophy expands on the above to embrace a deeper analysis of the distinction between 'right' and 'wrong', or immorality and morality, and does so in relation to a number of dichotomous contexts, including sensuality and sensibility, competition and cooperation, insanity and sanity, race and culture.  In fact, this text delves into the racial dichotomy between Nordic and Celtic and seeks to deduce certain moral distinctions between the two races, as well as to compare them with the generality of darker races on this planet from what the author contends, on the basis of metaphorical illustrations, to be a higher racial standpoint.  Not least of the subjects under investigation here is the distinction between immanence and transcendence, which few thinkers would seem to have treated with the subtlety and profundity it deserves.

 

11. OPUS D'OEUVRE: With subjects that range from modern architecture and myth to the relationship of sensuality to sensibility and the evolution of media technology, this 2001 text is sufficiently variegated to be of general interest even if it did not contain material which expands on the above - as, for example, race - and is instantly recognizable in relation to the nature and development of my philosophy within an elemental structure which not only evaluates things or situations from a standpoint based in the four elements, but embraces a moral evaluation of them on both sensual and sensible terms in either inorganic or organic contexts.  This text certainly does that to a conclusive degree, and a fuller understanding of some subjects, including literature, the Arts in general, and the relationship of science to religion or of politics to economics, would not be possible without such a comprehensive perspective which, whilst doing justice to every element or subject discussed, never looses track of its priorities and the goal that such a philosophy inexorably leads to when, as here, a proper moral and ideological evaluation of the various options has been systematically undertaken and achieved.

 

12. PATHWAYS TO 'THE KINGDOM': Composed in part of an overspill from the above and also of several fresh cycles, this short text expands on the relationship between sin and grace on the one hand and crime and punishment on the other by incorporating, in more detail than ever before, anthropomorphic distinctions between Father and Son in the one case and Daughter and Mother in the other, showing how such symbols can be applied to religion and what the consequences are when they are seen in a religious light.  Also of especial importance here is the correction I was at last able to make concerning an old phrase ('salvation from sins and/or punishments of the world') that had been taken for granted in certain previous texts but was dealt its final death-blow here in what, with its philosophical consistency and greater profundity, I like to think of as one of the most significant of my cyclical works.

 

13. THE OMEGA POINT OF CULTURAL TRUTH: The real point of this text becomes obvious enough as we proceed ever more comprehensively through the elements and their various subdivisions, and discover the actual basis of the distinction between soma (formerly nature) and psyche and of how they exist, according to gender, on both primal and supreme terms.  In fact, this text tightens-up on so many of the theories and findings which preceded it that it would be difficult to imagine anything tighter and effectively more definitive in relation to them, since it provides logical evidence for the distinction between profanity and sanctity as applying not merely to men, much less women, but also to gods and devils, as explained in some detail.  Yet it also drives home the real point of cultural truth, contrasting it not merely with the moral bankruptcy of civilized knowledge, but with the agonizingly annihilating prospect of those secular realities which hang over the contemporary world in self-denying philistinism and are likely to claim ever more victims as time goes by unless the alternative I have suggested, and advocated all along, is democratically put in place and permitted to develop in the logical unfolding of an evolutionary solution to the problem of Man (as defined in the text).  For modern Man is a problem, not a solution, and until his reign is officially consigned to the rubbish bin of world history, it is impossible to see a brighter future for mankind in general, the sort of future outlined in the above title which is but the final player in the game of life.

 

14. ALPHA AND OMEGA - 'Beginning and End': This work, divided into four evenly-structured parts which permitted me to cycle material more intensively, takes a closer look at such age-old questions as to whether mind precedes matter or matter precedes mind, and answers them in a way which does equal justice to both, as well as throws new light upon the distinction between 'the Father' and 'the Son' which amounts, for me, to a complete rejection of my previous standpoint and a reappraisal of their respective standings on the basis of a logically incontrovertible insight such that I had been building towards all along, not least of all in relation to the dissimilar ratios and significances attaching to soma and psyche according to gender.  It is this work above all others that, when the contents of all four parts have been taken into account and their conclusions carefully analysed, will expose the humbug of conventional wisdom and morally challenge all who would stand in the way of evolutionary progress and seek to undermine that very sharp distinction between right and wrong, honesty and cowardice, sincerity and hypocrisy, truth and lies. 

 

15. VALUATIONS OF A SOCIAL TRANSCENDENTALIST: Carrying on the style of multi-part writing started above, this text is divisible into three six-chapter parts entitled 'Revaluations', 'Evaluations', and 'Transvaluations', and therefore approaches the task outlined in the title from three different standpoints, albeit without undue inflexibility or too methodical a distinction between them.  Nevertheless the result, overall, is not logically displeasing, and each part has something new and different to offer, not least of all the third, which is closer to the 'transcendentalism' of the ideological title than to its 'social' aspect in the way the emphasis has been placed upon transvaluating, that is, upon shifting the concept of various notions or ideals or realities from alpha to omega, soma to psyche, not-self to self, in the interests of a transvaluation of society along lines likely if not guaranteed to lead to the sort of positive outcomes which I have identified with virtue and, hence, morality, as befitting an alternative kind of society to that which generally prevails at present, and not only in countries or contexts where it is demonstrably official, but also wherever it exists unofficially in consequence of the overwhelming influences and pressures which have been brought to bear on virtually all Western societies by their more powerful neighbours.  Nevertheless this text is by no means defeatist but, on the contrary, cautiously optimistic as to the prospect of some kind of alternative dispensation, broadly identified with 'Kingdom Come', for the future.  With certain revaluations of previous philosophical positions taken by me and a number of fresh evaluations also included along with these transvaluations, I feel that I can confidently claim to have finally approached the omega point of my cyclical oeuvre, and thus satisfied my claim to messianic credibility, whatever others may think.

 

16. TOTAL TRUTH: Here at last, in this major e-scroll, is the actual omega point of my cyclical oeuvre as far as the achievement of a definitive insight into the relationship of freedom to binding in both sensual and sensible contexts is concerned, with an enhanced sense of the distinction between a variety of terms that may previously have been used interchangeably or as equivalents.  Here, too, I can safely claim to have done more justice to the conflicting relationships between the individual and society than in previous texts, as well as developed a superior understanding as to the desirability of universal culture in the service of genuine religion for a world that needs to reject its factual and/or illusory shortcomings if civilization is to attain to its omega point in the blessedness of sensible freedom and be truly at peace with itself.

 

Copyright © 1997-2012 John O’Loughlin