01. FROM SATAN TO SATURN: Conceived in a loosely cyclical form, this 1994 project harks back, after a year or two of maxim writing, to the works comprising essayistic aphorisms and aphoristic notes – see, for example, ‘The Omega Octet’, or ‘Collected Supernotes’ - in respect of the greater variety of length and treatment between the contents, some of which are arguably aphoristic, others essayistic, but all of which thematically carry-on from my previous philosophical work in a no-less comprehensively methodical vein.


02. FROM PUNISHMENT TO GRACE: Akin to the above in structure, FROM PUNISHMENT TO GRACE develops its curvilinear style through some seventy-two cycles each comprised of a number of aphorisms, which continue my quest for philosophical perfection along both old and new channels of speculative investigation.


03. LAST (W)RITES: This text progresses the style adopted in FROM PUNISHMENT TO GRACE, albeit with the use of side titles rather than numerals, and with a view to bringing to completion a task which really began some decades ago ... when I boldly set out on the long and difficult path that leads to Truth.  Little did I realize, at the time, that not only would I eventually get to the Truth (which, in any case, I maintain no-one had previously done to anything like the same extent) but ... actually overhaul it, in what is effectively a literary parallel to Heaven.


04. ETERNAL LIFE - 'Supernotes From Beyond': Progressing through 125 cycles of essayistic aphorisms and/or aphoristic notes, ETERNAL LIFE ... brings my philosophy to a theosophical head in what is arguably one of the most thematically perfect of all my works and one which, so I believe, should stand near the conceptual apex of my oeuvre, as I both sum up and elaborate on/revaluate previous truths with a view to advancing the cause of eternal life in a world which is still, alas, all too temporal!


05. BOOK OF BELIEFS - 'The Omegala': More informally cyclic than the above, this 1996 project combines aphorisms with notes in what is one of the most comprehensively exacting and demanding of all my works, but also, in the long run, one of the most thematically rewarding.


06. REVOLUTIONS OF AN IDEOLOGICAL PHILOSOPHER: One could regard this 1997 project as being conceptually similar to the work mentioned above, since it is no less essential and informal in structure, and just as thematically exacting in the extent to which philosophical comprehensiveness is achieved at the expense of partisan or partial perspectives.  But it is also deeper and more radical in its scope, bringing my philosophy to an all-time peak, as we progress from cycle to cycle in what is, by any standards, a consummate resolution of the contending elements.


07. REVELATIONS OF AN IDEOLOGICAL PHILOSOPHER: Also written in 1997 and originally intended as a sequel to the above, this work continues the cyclical progressions from approximately where they left off in the previous text, with, however, greater depth and philosophical insight.


08. BRINGING THE JUDGEMENT: This delves deeper into the distinction between primacy and supremacy, the inorganic and the organic, than any of my previous texts, and arrives at conclusions which make it impossible to underestimate the part played by contemporary urban civilization in the destruction, through environmental and technological factors, of inner harmony and peace.  Fortunately a solution to the problem is offered, but it is not one that is likely to ingratiate those for whom contemporary materialism is an end-in-itself rather than something to reject in the interests of self-respect.  The 'judgement', however, has yet to come.


09. PRIVATE OBSERVATIONS - 'Personal and Universal': Here, at last, is a much more informal and even relaxed work which enabled me to lay one or two old autobiographical ghosts to rest while still continuing to haunt the realm of philosophy in no uncertain metaphysical terms.  In fact, it may be that this 2001 project enabled me to lay one or two long-standing philosophical ghosts to rest as well, since I did not shy away from a fresh look at some old theories and was duly rewarded, I think, by a new perspective on certain things which I had begun to take - foolishly or naively - for granted, even though my previous treatment of them had been anything but conventional or standard.  I believe that courage is its own reward and that he who dares to venture where none has gone before deserves the beneficial consequences, whatever they may be.  All I can say is that in this text certain very complicated and even paradoxical philosophical and moral issues have been tackled afresh and solved, to the best of my ability, in a way and with a structural comprehensiveness which leaves very little room for dissent.  In that, I think I have achieved, with a text that went on to become more universal than personal, far more than I could possibly have hoped for at the beginning!


10. THE MYTH OF EQUALITY: Reworking much of the material contained in the above, this text goes deeper into the distinction between gender-conditioned forms of culture and civilization, as well as develops a more comprehensive perspective on sin and grace on the one hand and crime and punishment on the other, specifically with regard to a distinction between nature and psyche in both sensuality and sensibility.  Also of special note here is the departure from previous ascriptions of will, spirit, ego, and soul to each gender in favour of the modification of psyche attendant upon a natural bias and, conversely, the modification of nature attendant upon a bias for psyche.  All in all, THE MYTH OF EQUALITY succeeds in bringing my cyclic philosophy closer to an inequalitarian and very pluralistic head, such that confirms the desirability of elemental comprehensiveness on both class- and gender-conditioned terms.


11. FREEDOM AND DETERMINISM - 'The Gender Agenda': Building on the greater comprehensiveness achieved above, this text returns us to the concept of the triadic Beyond (first raised in ETERNAL LIFE) and explains the distinction, hitherto unstressed, between primary and secondary forms of both salvation and damnation, according to denominational predisposition and gender affiliation, within the subdivisions of any given tier.  It also builds upon the dichotomy between nature and psyche in both sensuality and sensibility to explain in greater detail why either nature conditions psyche or, more sensibly, psyche conditions nature.  Of course, the author openly acknowledges the extent to which gender factors-in to the distinction between free nature and free psyche, but suggests that, through environmental progress, we have the ability to change the relationship of the one to the other in the interests of a more sensible outcome.  Finally, he reaffirms his opposition to religious affiliations based on psychic determinism and argues in favour of the environmental justification for an ultimate religious manifestation, within the triadic framework alluded to above, of psychic freedom, simultaneously restating the terms and means by which this may officially be brought to pass.


12. POINT OMEGA POINT - 'The Omega Standpoint': This directly follows on from the above text not only with a deeper understanding of the distinction between Nature and Civilization, but with greater insight into the division within both Nature and Civilization of sensual and sensible alternatives, as well as with a wider interpretation of Nature and Civilization such that brings a more exactingly comprehensive perspective to bear on each, whilst still adhering to a specific civilized bias, as before.  But as well as an enlargement of perspective which allows for a sharp differentiation between the natural and the man-made, there is an enhancement of logic such that clarifies the issues of salvation and damnation as never before, so that there can be no doubt as to the issues involved and on what basis a sensible alternative to a sensual predominance must be achieved, if it is to be achieved.  In this respect, the distinction between freedom and binding, so characteristic of various earlier texts, is less symptomatic of the one or the other than of both sensual and sensible contexts, if with vastly different emphases, as described in some detail in what is, by any accounts, the most lucidly and logically consistent apologetics for an omega alternative to an alpha-besotted decadence and/or barbarity that could be imagined.  Finally, I have to say that the appendix is virtually as significant as the work itself in the way it brings to a long-overdue head a dichotomy which until quite recently I hadn't realized was expressive of a generalization, but which at last, in rather more than Kantian or Schopenhauerian fashion, I was able to utilize in both concrete and abstract, natural and psychic realms on terms which do it altogether more specific contextual justice - the dichotomy, I mean, between the phenomenal and the noumenal which, at long last, I have decided to bring into line with that elemental comprehensiveness for which, I trust, my philosophy will be esteemed in times to-come.


Copyright © 1994-2012 John O’Loughlin