CYCLE TEN

1. In the broadest terms Nature is divisible between four elements - the fiery unnature of space-time devolution, which is noumenally objective; the watery supernature of volume-mass devolution, which is phenomenally objective; the vegetative nature of mass-volume evolution, which is phenomenally subjective, and the airy subnature of time-space evolution, which is noumenally subjective.

2. Hence Nature is divisible between an apparent element par excellence which, as fire, can be identified with metachemistry; a quantitative element par excellence which, as water, can be identified with chemistry; a qualitative element par excellence which, as vegetation (earth) can be identified with physics; and an essential element par excellence which, as air, can be identified with metaphysics.

3. Vegetation is the per se manifestation of Nature, but Nature also demonstrates 'bovaryized' manifestations of itself which are less natural than barbarous (fire), civilized (water), or cultural (air).

4. Of the four elements, fire is the only one in which one cannot live and in which, in consequence, life is not to be found. Hence in identifying fire with unnature, or the unnatural manifestation of Nature, one is distinguishing that which effectively lies behind Nature or, rather, behind the life-enveloping kinds of Nature from that which actually envelops life, whether in the guise of fish, of animals, or of birds, and which can accordingly be identified with supernature (water), nature (vegetation), and subnature (air).

5. The unnatural element of fire, which is metachemical in its noumenal objectivity and space-time devolution, is not, however, on that account anti-natural. On the contrary, it is simply the unnatural manifestation of Nature.

6. Or, to be more precise, one can say that the positive, or organic, manifestations of Nature differ from their negative and inorganic counterparts as Nature from Antinature, the former having a supreme correlation and the latter a primal one.

7. Hence that which is against Nature, being negative and inorganic, is to be identified with the Antinatural, and, like its Natural counterpart, the Antinatural can be unnatural, supernatural, natural, or subnatural, which is to say negatively metachemical, chemical, physical, or metaphysical.

8. Because the Antinatural is primal and the Natural supreme, it follows that the former is everywhere the precondition of the latter, being the effective blueprint, so to speak, for all that has been raised on the back of an Antinatural base.

9. Therefore before we can speak of an eyes-to-heart axis of organic metachemistry, we must allow for the prior existence of a stellar-to-Venusian axis of inorganic metachemistry, which will be the primal manifestation of noumenal objectivity (fire) in space-time devolution.

10. Likewise before we can speak of a tongue-to-womb axis of organic chemistry, we must allow for the prior existence of a lunar-to-oceanic axis of inorganic chemistry, which will be the primal manifestation of phenomenal objectivity (water) in volume-mass devolution.

11. Similarly, if conversely, before we can speak of a penis-to-brain axis of organic physics, we must allow for the prior existence of a terrestrial-to-Martian axis of inorganic physics, which will be the primal manifestation of phenomenal subjectivity (vegetation) in mass-volume evolution.

12. Finally before we can speak of an ears-to-lungs axis of organic metaphysics, we must allow for the prior existence of a solar-to-Saturnian axis of inorganic metaphysics, which will be the primal manifestation of noumenal subjectivity (air) in time-space evolution.

13. In all cases, the inorganic preconditions of an organic offshoot, no matter how modified, are Antinatural, which is to say, contrary to that which, being organic, is Natural, be it metachemically so in unnature, chemically so in supernature, physically so in nature, or metaphysically so in subnature.

14. We are therefore entitled to distinguish between metachemical anti-unnature and metachemical unnature, as between primal and supreme manifestations of noumenal objectivity; between chemical anti-supernature and chemical supernature, as between primal and supreme manifestations of phenomenal objectivity; between physical antinature and physical nature, as between primal and supreme manifestations of phenomenal subjectivity; and between metaphysical anti-subnature and metaphysical subnature, as between primal and supreme manifestations of noumenal subjectivity.

15. Just as we have distinguished Antinatural from Natural on the basis of a primal/supreme dichotomy, so we may further distinguish the noumenal from the phenomenal manifestations of Antinature and Nature on the basis of a cosmic/universal dichotomy for the noumenal and of a geologic/personal dichotomy for the phenomenal.

16. For that which is cosmic and/or geologic, being primal, is negative in its inorganic actuality, whereas whatever is universal and/or personal, being supreme, is positive in its organic actuality.

17. Thus we may distinguish the cosmic noumenal from the universal noumenal on the basis of an objective dichotomy between the stellar-to-Venusian axis and the eyes-to-heart axis of space-time devolution, and of a subjective dichotomy between the solar-to-Saturnian axis and the ears-to-lungs axis of time-space evolution.

18. Thus we may distinguish the geologic phenomenal from the personal phenomenal on the basis of an objective dichotomy between the lunar-to-oceanic axis and the tongue-to-womb axis of volume-mass devolution, and of a subjective dichotomy between the terrestrial-to-Martian axis and the penis-to-brain axis of mass-volume evolution.

19. That which falls, or diagonally descends, through two planes does so from spatial space to repetitive time in space-time devolution and from volumetric volume to massed mass in volume-mass devolution.

20. That which rises, or diagonally ascends, through two planes does so from massive mass to voluminous volume in mass-volume evolution and from sequential time to spaced space in time-space evolution.

21. One may distinguish the descent of devils in space-time devolution from the descent of women in volume-mass devolution, as between noumenal and phenomenal manifestations of objectivity.

22. One may distinguish the ascent of men in mass-volume evolution from the ascent of gods in time-space evolution, as between phenomenal and noumenal manifestations of subjectivity.