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 © 2012 John O’Loughlin