Synopses

01. OMEGANOTES OF AN IDEOLOGICAL PHILOSOPHER: Despite my commitment to a variety of other philosophical texts that year, 1996 saw me bring to a close a further instalment of philosophical writings which rose above what I had already achieved in terms of the degree to which I was able to refine upon and perfect my concept of Truth, bringing to a head my quest for the most exactingly comprehensive and logically definitive text, a text both more thematically essential and structurally informal than ever before, and one which was to serve as a springboard to the texts listed below. Such, at any rate, is how these OMEGANOTES ... now strike me, as I cast my mind back over the torturous paths that were to lead to the definitive realization of Truth and set me free of metaphysical uncertainties.

02. ULTRANOTES FROM BEYOND ('The United Kingdom/Ireland'): This collection of what, in relation to earlier 'notational' integrities, I am wont to regard as ultra-notational aphorisms, brings to a resounding conclusion my quest for philosophical perfection, as it addresses a variety of Social Transcendentalist concerns in relation to 'Kingdom Come', not the least of which being the salvation of what I have called Subchristians from theocracy, and the correlative presentation of a meritocratic alternative to all forms of religious tradition.

03. THE SOUL OF BEING: Conceived in continuous aphoristic terms, this 1998 text is nevertheless divided into twelve sections, each of which bears a bracketed title in quasi-essayistic vein. Examples of such titles include 'Fair to Life', 'Collective and Individual', 'Self vis-à-vis Not-Self', 'Form and Content(ment)', and 'Metaphysical Salvation'. There is also, at the end, a fairly long appendix which has the merit, not uncharacteristic of my appendices, of both summing up the text and, in this particular case, illustrating the reculer pour mieux sauter, or stepping back in order to leap forward, attitude which underlines much of the foregoing philosophy. Certainly this text goes deeper than the previous one ever did, in terms of its understanding of the self and the methodology of self-actualization or realization by which the bridge from ego to soul is crossed.

04. TERMINOLOGICAL DICTIONARY OF SOCIAL TRANSCENDENTALISM: Conceived in alphabetical order, this 'dictionary' of my philosophy ranges from A - Z in what is arguably the most thematically comprehensive and structurally definitive of all my texts, one that not only sums up the ideological philosophy of Social Transcendentalism but still manages to refine upon and remodel, in typically cyclic vein, some of the accepted wisdom of the past, as well - dare I say - as add new material to the overall corpus of philosophical ideas.

05. ETHNIC UNIVERSALITY - 'The Next Totalitarianism': This text takes my philosophy to an even more definitive level in relation to those attributes of each of the elements which make will, spirit, ego, and soul possible and jostle for primacy or supremacy, according to the context, in individuals both separatively and collectively, in civilization as a reflection of one sort of society or another, depending on a variety of factors, not least of all environmental. But this text is equally definitive in relation to its understanding of people's civilization and why, despite appearances to the contrary or what anybody might say, such a largely urban civilization, built around the proletariat, can only be totalitarian and is, even now, totalitarian in what most characterizes it and what the author holds to be the precondition of an ultimate totalitarianism, as alluded to in the title, which will take this civilization to its omega point and therefore definitive realization.

06. NO MAN-OEUVRE: Conceived on the more informal basis of the above text, this title lays down the case for godly rights in relation to the development of globalization to its universal summation, and contends, with the aid of comprehensive logical structures which stretch through the elements (in general terms) from cosmic and natural to human and divine, that since godliness has still not attained to its per se manifestation there is no reason to regard such godliness as has and does obtain as the end of the religious road but, rather, to see how religion still has to develop beyond its traditional structures if God is to supersede and, in a sense, supplant man as the logical outcome of historical development and, indeed, evolution. To that end, it has been part of the duty of this text to de-bunk conventional religion, both Western and especially Eastern, in order to demonstrate that all religions leave something to be desired from the standpoint of true universality in relation to the final development of religion, of soulful totalitarianism, in genuinely global terms.

07. THE HIGH-WAY OF TRUTH: Following on from the above, this companion text takes a closer look at people's civilization as it bears upon the development of globalization, and distinguishes between national and international forms of 'people's ideology' in a way which seeks to demonstrate that even here a 'gender war' is in operation which pits not only Fascism against Communism and Socialism against Capitalism but the female forms of Fascism and Socialism against their male counterparts and, conversely, the male forms of Capitalism and Communism against their female counterparts, with interesting implications for the future development of ideology as bearing upon the most logically desirable outcome of such dialectical struggles in relation to the most universally credible form of globalization. As a corollary of this, one is left in no doubt that the people who count for most within the framework of globalization are more likely to be atheistically opposed to traditional and conventional religion than staunch believers in their deities and even in such flawed notions as the Second Coming, their own entitlement to godliness - and hence religion - being a matter of future judgement when they are able to come into their religious own in consequence of their willingness to take their global destiny to its universal conclusion.

08. THE END OF EVOLUTION: This text brings my theorizing to a very absolutist head that refines upon the pluralistic consistency of what has preceded it in relation to the administrative aside to and the triadic Beyond of 'Kingdom Come', as described in earlier texts both here and, especially, elsewhere (see, for example, ‘Collected Maxims’ and ‘Cyclic Philosophy’). For the trend of globalization towards a unitive peak in a more genuine universality at the expense of both Western and Eastern traditions alike presages a transcendentalist resolution which cannot but be equally, if not more, absolutist, and thus beyond both humanistic/nonconformist relativity and fundamentalist absolutism. Such, then, is the import of this text as it develops its revolutionary message for the proletariat and enters into a more complete solidarity with proletarian internationalism than might have been expected even as recently as a few years ago. In this respect, too, it signifies a worthy component in the long struggle for Truth which has characterized this oeuvre over several decades of consistent philosophizing with the end of a revolutionary transformation of society always in mind.

09. THE VIRTUOUS CIRCLES: This further text in the 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.

10. THE STRUGGLE FOR ULTIMATE FREEDOM: I ought by now to have learnt my lesson in respect 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 re-address 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 that 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.

11. APOTHEOSIS OF THE GNOSIS: If anything seems like a definitive text it is this, which enabled me to draw the various strands of my philosophy together and to enunciate my worldview with such 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. What has come to a head here 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.

12. 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 insignificant but arguably well worth the trouble. So it has been here, and in this latest 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 a progressively unworldly or extreme left-wing 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-diabolical mode of Hell to the other aspect of the world, though to find out which is which you will have to read the 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.

13. 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' upon what pertains to free psyche and bound soma and what pertains, by contrast, to free soma and bound psyche, so that one need be in no doubt how 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.

14. 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 to do 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 or texts 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.

15. 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 all of 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.

16. 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.

17. 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, 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 pertain 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 the society that has the capacity to lead people higher rather than simply rule them from a height in opposition to something lower which 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.

18. 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 - 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 ecclesiastical 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.

19. 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 has 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 is not whether this or that is right or wrong, good or bad, but what exactly is conditioning 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.

20. THE LAST JUDGEMENT: Despite its portentous-sounding title, this work in the continuing oeuvre progresses through four sections 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-hegemonic 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 emphasis or bias of the one context in relation to evil and good and the psychic bias or emphasis 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 hand. 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 this gender or that gender, making for a sharp distinction between alpha and omega, the first and the last, whether in respect of Judgement or of anything else.

21. 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 alluded to above, 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 which 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.

22. 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.

23. 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.

24. 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 other 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 stagnant 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.

25. FATHER OMEGA’S LAST TESTAMENT: Despite its slightly ironic title, this text is perfectly serious in its most exactingly comprehensive analysis of the four main elementally-conditioned class/gender contexts which have been described as noumenally sensual, phenomenally sensual, phenomenally sensible, and noumenally sensible, the first and third of which form an axial integrity on a diagonally descending basis and the second and fourth of which such an integrity on a diagonally ascending one, so that they divide into two types of society which, as in previous works, have been characterized as either state-hegemonic and church-subordinate or church-hegemonic and state-subordinate. Therefore each of these contexts is more complex than the initial terminology might suggest, because further divisible between male and female elemental positions which in turn subdivide into psychic and somatic aspects which conform to either church or state on what has been described as primary or secondary terms, depending on which gender is hegemonic in any given context, be it upper- or lower-class, in sensuality or in sensibility. Consequently our four basic contexts quickly mutate into eight positions that further subdivide along somatic and psychic lines, each of which is subdivisible between will and spirit in the case of soma and ego and soul in the case of psyche, as described in previous texts but not, I believe, with the same logical authority as comes to light here and reveals, for the first time, just how interdependent state and church can be for better or worse, depending on the axis. The conclusions that have been drawn, however, are not such that any self-respecting person could quibble with; for they point to a solution to the problem of contemporary state-hegemonic civilization which would return civilization, in duly transmuted church-hegemonic guise, to its true stature as something worthy of the utmost respect for its moral insight and accomplishments.

26. REVALUATIONS AND TRANSVALUATIONS: This text not only revaluates certain positions recently postulated in my philosophical works, and therefore corrects or modifies their conclusions, but extends my transvaluating towards a totally new understanding and conception of Christianity and what logically followed it, so that the path is prepared, as it were, for the revelations concerning religion and the destiny of the phenomenally sensual 'meek' which owe more to this transvaluation than ever they do to any conventional or traditional notions concerning such subjects as the Immaculate Conception, the Crucifixion, the Resurrection, and, indeed, the entire belief system of Christianity in respect of a Second Coming and Day of Judgement. In the end, what transpires is a revaluation of Christianity in light of my mature philosophy and its Social Theocratic commitment to Truth of an ultimate order which exposes the errors that stem from presumption of the death of God on the Cross and lead, inevitably, towards a humanistic dead-end. I also expose the limitations of terms like 'mankind' and 'man' in relation to the full-gamut of class and gender possibilities which actually exist and condition or characterize life from one standpoint or another, and show more fully how things actually divide into two axes which are not only divisible in themselves but antithetical in virtually every respect, even in regard to sport and sex, on both somatic and psychic, state- and church-oriented terms. In sum, this important text not only revaluates a number of important philosophical contentions on my part, making for a new and better understanding of ideological distinctions between 'Left' and 'Right' and of how amorality factors in to the opposition between immorality and morality in such fashion that they are never strictly polar, but extends my thinking towards a culmination-point which is the fruit of both a correct premise and an ability to transvaluate certain presumptions concerning God and man which turns things around and enables one to make sense out of the historical struggles leading, as it were, from the 'Garden of Eden' to the world and from the world, hopefully, to 'Kingdom Come', as reinterpreted from a standpoint firmly centred in an ultimate transvaluation, the product of all previous revaluations.

27. THE CLASSLESS SOLUTION: As it follows on from the above, this text is bound to restate many of the philosophical positions and contentions already taken, but it does so with even greater certitude and a more exactingly comprehensive assessment of the various components of the total picture which leaves one in no doubt that something philosophically definitive has been achieved, and that any further revaluations or transvaluations are only likely to happen in relation to that which is already broadly or essentially true, not contrary to it. Yet even then that would not be entirely the case, for this text still manages to refine on and even to modify certain of the contentions or positions taken above, not least in respect of the evaluation of class on a more axially specific basis which helps, I believe, to clarify the distinctions between noumenal and phenomenal, noble and plebeian, in such fashion that one could never again accept anything less comprehensively exacting for gospel or fail to understand just how different the two axial positions really are.... As in the case, for example, of their contrary social and moral fates, not least in respect of salvation and damnation, and who or what is saved or damned, counter-damned or counter-saved, and how that should be morally or socially interpreted. But I would be understating the achievements of this text if, quite apart from its contribution to our understanding of literature from a more axially comprehensive point of view, I were to ignore the original contribution it makes to an understanding of how civilization progresses or regresses on both positive and negative terms in an alternation, stemming from primal action, between reaction and attraction which takes it through successive stages of devolutionary or evolutionary development on both a liberal and a totalitarian basis towards the possibility of a culmination which, antithetical to how it began, will signify a sort of omega freedom that contrasts with the alpha freedom as the most positive psychic reaction with the most positive somatic action, having passed through several intermediate phases of reaction and attraction in soma and psyche which both confirm and advance a dualistic alternation between pluralistic and monistic systems.

28. THE DIALECTICS OF SYNTHETIC ATTRACTION: As suggested by the title, this work carries on my investigation of the dialectical process in terms of successive stages of civilization from alpha to omega, and does so in considerably more detail than THE CLASSLESS SOLUTION, not only correcting but expanding certain of the theories put forward at the tail-end of the above-mentioned work, with a consequence that what was virtually embryonic there has come to something approaching full maturity here, even down to the way in which the outcome of the historical process is envisaged. For this work leaves nothing, so far as that is concerned, to be desired, and I can confidently say that I have achieved here the summation of my life's work, bringing to a very confident conclusion matters that were first broached several years, if not decades, ago, but with nothing of the logical clarity and sophistication which has since ensued. It is even good to be reminded that one's texts are thematically cyclical in character, spiralling up towards an ever-more comprehensively exacting summit which brings to a centro-complexifying head things that, in the very nature of such matters, it was only possible to introduce in more general terms earlier on or, rather, lower down the work's inner structure. In that respect, what I have achieved here with regard to the interaction and interrelativity of psychological and physiological factors on either a female or a male basis, depending on the elemental context, surpasses, by far, whatever had been achieved before, and not only, I wager, by myself. For this final working out of such psychological/physiological dualities puts everything in perspective, and it only remains for those who are capable of reading and appreciating my work - doubtless a tiny minority - to confirm me in the correctness of my vision and the accuracy of my truth, a truth which should endure for ever.

29. THE DIALECTICS OF CIVILIZATION: This work proves like no other that the use of certain colloquial expressions can, if revaluated on a sufficiently comprehensive basis, with one or two original additions thrown-in for good measure, lead to startling insights which enable one to deepen and/or broaden one's philosophy in such fashion that it ends-up doing greater justice to the truth (in both specific and comparative terms) than had been the case hitherto. Thus with THE DIALECTICS OF CIVILIZATION I have carried what was achieved in the preceding text to a new and, I would suppose, altogether more definitively comprehensive level, a level which plots the development of civilization, in the broadest sense, from its alpha-most inception to its projected omega-most consummation, and does so with respect to both linear and axial perspectives which combine to permit of yet another fresh perspective which takes my theorizing to an all-time peak of dialectical insight, a worthy culmination to my philosophical quest! For in this text I have achieved a well-nigh definitive insight into the distinctions between Space and Time which should leave one in no doubt as to the path that leads to Eternity and thus to a definitive resolution of life, the culmination not only of all civilization but, in a deeper sense, of that which transcends civilization in truly post-historical terms.

30. THE DIALECTICS OF GENDER AND CLASS: As the logical successor to the above, this text delves more profoundly into the distinctions between 'historical' and 'post-historical' civilizations, not least in respect of the shift from a genuine phenomenal and pseudo-noumenal status in the one to a pseudo-phenomenal and genuine noumenal status in the other proportionate to the degree of post-historicity actually obtaining. With that in mind, we also find, in this work, a more definite sense of the relationships between gender and class, as well as the extent to which the seemingly complementary co-existence of the genders on a given class basis requires a hegemonic/subordinate dichotomy between them which, however it pans out, enables such a co-existence to prevail in the first place, quite apart from the modification of relations which results from the interactivity of antithetically complementary classes when once axial polarities have been established, with their gender paradoxes, as also described in one or two previous texts but with less methodical exactitude than here and certainly less overall certainty as to the specific class status of a given elemental position, be it phenomenal or noumenal. For the linking of class with element and/or of anti-element with anticlass is now brought to a conclusive resolution which reaffirms the standing of gender in relation to each, making the relationship between gender and class complementary to an elemental persuasion, whether in sensuality or sensibility, that is the basis from which all gender and class distinctions spring. Yet my philosophy would not be true to its genius if it did not also, and categorically, affirm an ideological bias in respect of a specific elemental and anti-elemental persuasion, thereby bringing to the plethora of options and findings a destiny which, for the seeker after ultimate truth, should leave him in no doubt as to the correct solution to the problem of choice and reality of options - a solution which can have only one outcome, and that of divine devising.

31. YANG AND ANTI-YIN: After a brief flirtation with numerology and a kind of oblique debunking of the esoteric or occult significance of triple-digit figures, this text quickly sets about its main task, which was to explore in more detail the dialectics of Yang and Anti-Yin, as already intimated at in previous texts, and bring to a conclusion matters which, in respect of noumenal sensibility, had been pending a more definitive resolution such that, as often in my work, could not but spill over into a more general resolution of other factors which had still not reached that definitive comprehensiveness such has been my goal all along and which, once reached, would confirm and enhance the truth of what most specifically pertains to the Truth as an exemplification of godly resolve. But for every advance in the development and, ultimately, achievement of such a definitive working-out of all the parts in all the right places, there must come a corresponding advance to one's commitment of what most constitutes Truth and a willingness to illustrate or exemplify it in terms of an appropriate textural presentation, one that cannot be merely phenomenal and 'human all too human', but must first acknowledge and then scale and finally conquer the heights of a presentation of Truth that is incontestably godly and thus the only apt vehicle for what would traditionally have been called 'the Word of God' but which I, fearing worshipful devotion, shall simply call 'godly word' and leave for others to approach according to their abilities or capacities for the noumenally sensible heights, whether on a metaphysical or, indeed, an antimetachemical basis, as explained, together with so much more, in this definitive presentation of my philosophy which summarizes and brings to a conclusive resolution what in previous texts had still been in a formative stage of logical development and by no means as categorical a statement of Truth, together with what is less than and contrary to Truth, as is to be found on the pages of Yang and Anti-Yin, the End and Anti-Beginning of all philosophizing.

32. LAMB AND ANTI-LION: Taking its thematic structure from the previous text, this work delves deeper into noumenal sensibility and its full gender and ideological implications, taking the biblical metaphors of ‘lamb’ and ‘lion’ to their ultimate conclusions in what becomes an exact parallel to the ‘yang’ and ‘anti-yin’ of our metaphysical and antimetachemical elemental positions. But these elements are also investigated in greater detail, and provide ample scope for the enhancement or clarification of certain terms, including those with other elemental affinities than that with which we are chiefly concerned here. Thus a broadening out from the central and core position of my philosophy is once again to the fore, and other positions are accordingly revaluated and modified in the light of my principal contentions. Also modified, in this respect, are theories concerning life-after-death, which are now shown in a new light, not least in relation to my philosophy of history and the subdivisions which accrue to each of the three principal stages of civilization. I think this is one of the factors which, in this text, has made it possible for me to be tougher on the Catholic Church than ever before and to demonstrate, logically and rationally, that the destiny of globalization can only be independent of both Western and Eastern traditions, since the full-flowering of noumenal sensibility is beyond the scope of any tradition rooted in its noumenal antithesis, no matter how obliquely.

33. CELESTIAL CITY AND ANTI-VANITY FAIR: Like its two textural predecessors, this text takes what I had been building towards in the previous works to its ultimate logical conclusion and establishes, categorically and without equivocation, a definitive presentation of my work such that reaffirms the gender distinctions that exist at all points of what I am rather metaphorically wont to call our ‘axial compass’, and underlines the importance of taking such distinctions to their logical conclusions in the interests of philosophical certitude and, where noumenal sensibility is concerned, enhanced credibility in respect of godly truth. For anything short of this logical distinction between the various gender positions, not least in relation to metaphysics and antimetachemistry, will betray Truth and render it difficult if not impossible to realize. I hope others will agree with me when they come to read this text that it is the crowning achievement of my philosophy and the product of one who is in no doubt as to what Truth is and of just how difficult it will be, even with the best of ideological wills, to grant it its proper place in the edifice of religious progress and, what’s more, keep it there at the expense of everything else, not least that which appertains, in one way or another, to beauty. Difficult, yes, but not impossible! For this is the summation of reason, which is mind utilized in the interests of a beingfulness so supreme as to be heavenly and nothing short of the resolution of godly intent.

34. JESUS – A SUMMING UP! (of supreme theosophical genius): As suggested by the title, this is my final text and one that brings my philosophizing-cum-theosophizing, if not philologizing-cum-theologizing, to a cumulative head as I restate some of the conclusive Social Theocratic theories of my previous work and modify, expand, and refine upon various of the more characteristic theories of the recent past. Also, not altogether usual for me, I have allowed these theories to be invaded by a degree of autobiography which I needed to get out of my system and which, in any case, provided a springboard, as it were, to an enhanced approach to my more regular approach to writing and thinking. As also noted in this text, much of the writing is more blog-like than has usually been the case, and that doubtless owes something to the fact that I now blog on the Internet and regard blogging as the electronic successor to my e-books or, rather, e-scrolls, since I prefer HTML files to, say, Adobe files if only because there is a scroll-like continuity involved which takes text to an altogether different place on the axial compass, so to speak, from where it would otherwise be, and one, I am sure, which does more justice to universality in relation to global civilization than must any electronic extrapolation from books which, to my mind, are simply more Western in character. However that may be, blogging is gradually taking over from book and/or scroll writing in my literary predilections, and therefore it is fitting if my conclusive text happens to be more blog-like than book-like. Also, now that I have so many websites, I find it laborious to the point of exasperating to add a new short text to each directory, especially since this requires an updating if not replacement of any lists and synopses which may already be there in order to incorporate the new work. Frankly, even my synopses are now something of a major work in their own right! But, that said, I am first and foremost a writer of literary texts and have progressed, over the years, from philology to theology and philosophy to theosophy, sacrificing knowledge to truth and pleasure to joy. My work is its own vindication, and anyone with enough intelligence who reads it will sooner or later come to the conclusion that it both adds up and provides a basis or blueprint for what has been colloquially described as ‘Kingdom Come’, a radically progressive alternative to either regressive or sensually-based structures of society that should lead, among other things, to the salvation of the world, as defined in this and other texts, and to eternal peace (for males) in the transcendent Beyond which it has been the privilege of this self-styled theologist (I have purposely avoided the more conventional term) and theosophist to delineate for the benefit of those who come after me and may well inherit, if all goes according to plan, the ‘Kingdom of God’ in question, such a ‘Kingdom’ being of course anything but a kingdom in the usual sense but, in actuality, the theocratic antithesis, in subjective truth, to anything autocratic and factually objective.