15

Trapped in the suffering, you feel like a caged animal for whom there is no relief, no reprieve from the public glare and claustrophobic confinement in which pain is intensified.

Sometimes one vomits over life as over a sickness or disease from which one longs to escape, as from a never-ending stream of worries and torments which contribute, in no small measure, to the nervous prostration under which one labours, as under a cloud of despair.

Fear not, say the heroes. You'll pull through in the end!

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And I looked back at her yearning for me with such cold contempt that she blushed and turned away in embarrassment, as though self-consciously aware of having been caught in the act of trying to advance her reproductive ambitions at the expense of a man who wasn't in the slightest bit interested.

There is nothing in this life I hate and fear so much as love.

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Racing-car drivers are surely the major criminals of the sporting world, for whom speed is the means to a victorious end in what would most likely be a smoking hot, if not overheated, racing car whose engine had been pushed to the limit by a driver hell-bent on out-racing everybody else. Are not speed and heat correlative, like the free soma and bound psyche of metachemistry (ordinarily hyped as metaphysics), that powerful objectification of free will, as of all things materially and fundamentally female, which struts its beautiful stuff over a world held spellbound by love but ever fearful of the ugliness and hatred that is the evil corollary of the original crime. She moves fast and generates heat, rather like the racing cars of the grand prix circuits. God, how I detest them! But are motorbike racers any better? They, too, generate heat through speed.

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I have brought philosophy to a point way beyond any previous philosopher, or serious thinker of the philosopher-artist variety, to a kind of omega point of structural comprehensiveness that not even Arthur Koestler was able to achieve (given his 'tripartite' limitations analogous, though decidedly distinct from, the trinitarian limitations of Christian tradition), a structural comprehensiveness, I say, in which everything adds up and anything can be pinpointed and evaluated on the basis of its actual elemental or, for that matter, pseudo-elemental worth or significance in relation to or even in opposition with an ontological fulcrum in metaphysics, the philosophical element par excellence.

Those who ignore me do so for reasons best known to themselves. Those who underestimate me do so for want of an ability to appreciate or understand my work.

The last philosopher who meant anything to me was Jean-Paul Sartre, despite his negative philosophy (existentialism), whereas the first was Arthur Schopenhauer, another exponent of philosophical negativity. In between, there was of course Friedrich Nietzsche, whose positivity stretched towards the superhuman, and Oswald Spengler, whose philosophy of history was not without the sort of structural comprehensiveness that gave wings to my own assault on Truth and made me aware that, if I was to surpass both him and the others named here, I would have to be no less if not even more structurally comprehensive in relation to a quadruplicity of factors that, deriving from the principal elements, viz., fire, water, vegetation (earth), and air, would form the basis of subsequent embellishment. Even John Bunyan can be cited in relation to such a structure, though I would hesitate to classify the author of Pilgrim's Progress with those whom, as philosophers of a free-thinking disposition, one can be proud to have surpassed.

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If cavemen and communes precede tribes and city states, as the alpha and omega of pre-ancient (primeval) and ancient types of society respectively, then it can be argued that petty kingdoms or principalities and nation states precede the international federations and whatever is to come in terms of a super- if not supra-national centro-complexification commensurate with the Universal as the alpha and omega of modern and post-modern types of society respectively.

The post-modern age is also the age of the post-atomic, an age in which, as noted above, the atom has been split and it behoves us to take a post-worldly view of life as of that which constitutes living rather than to continue to adhere, in worldly vein, to atomic cohesiveness, not least in respect of such concepts as freedom, sanity, morality, divinity, etc., all of which would previously have taken their cue from alpha domination, and thus from an objectively female approach to the world rooted, it would appear, in photonic objectivity.

The worldly age was divisible between ancient and modern, as between two types of approaches to atomic relativity, the former natural and the latter artificial. Flanking it are the pre-ancient societies of pre-atomic primitivism on the one hand and the post-modern societies of post-atomic futurism on the other hand, the former dominated by supernatural criteria under the aegis of metachemical free soma and the latter by what could be called supernurtural criteria under the aegis of metaphysical free psyche, equivalent to a kind of super-artificiality in which the synthetic overhaul of nature-derived artificiality is what most characterizes it, and we look increasingly towards a transcendental future, a future whose idealism is truly transcendent of the natural world.

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