CYCLE FIFTY-TWO

1. Just as I have distinguished between Primal Being and Supreme Being, so we can distinguish, on both elemental and molecular terms, the primal noumenal self from the supreme noumenal self, associating the former with the eyes in what we may call the elemental primal noumenal self and with the forebrain in the molecular primal noumenal self, whilst associating the latter with the superconscious in what may be called the molecular supreme noumenal self and with the lungs in the elemental supreme noumenal self.

2. Thus we may distinguish the scientific essence, in idealism, of the elemental primal noumenal self from the economic essence, in corporatism, of the molecular primal noumenal self, while likewise distinguishing the political essence, in totalitarianism, of the molecular supreme noumenal self from the religious essence, in transcendentalism, of the elemental supreme noumenal self.

3. It is my firm contention that the elemental and molecular primal noumenal selves, having a passive essence that corresponds to sensual and to intellectual culture respectively, are contexts in which noumenal will preponderates over noumenal soul, whereas the molecular and elemental supreme noumenal selves, having a passive essence that corresponds to visual and to spiritual culture respectively, are contexts in which noumenal soul preponderates over noumenal will.

4. Thus it can be argued that whereas noumenal will preponderates over noumenal soul in the primal noumenal selves, noumenal soul preponderates over noumenal will in the supreme noumenal selves, which are correspondingly more subjective, and hence of a wavicle bias.

5. Just as I have distinguished between Primal Doing and Supreme Doing, so we can distinguish, on both elemental and molecular terms, the primal noumenal not-self from the supreme noumenal not-self, associating the former with the ears in what we may call the elemental primal noumenal not-self and with the backbrain in the molecular primal noumenal not-self, whilst associating the latter with the subconscious in what may be called the molecular supreme noumenal not-self and with the heart in the elemental supreme noumenal not-self.

6. Thus we can distinguish the scientific appearance, in naturalism, of the elemental primal noumenal not-self from the economic appearance, in communism, of the molecular primal noumenal not-self, while likewise distinguishing the political appearance, in authoritarianism, of the molecular supreme noumenal not-self from the religious appearance, in fundamentalism, of the elemental supreme noumenal not-self.

7. It is my firm contention that the elemental and molecular primal noumenal not-selves, having an active appearance that corresponds to sensual and to intellectual barbarism respectively, are contexts in which noumenal not-will preponderates over noumenal not-soul, whereas the molecular and elemental supreme noumenal not-selves, having an active appearance that corresponds to visual and to spiritual barbarism respectively, are contexts in which noumenal not-soul preponderates over noumenal not-will.

8. Thus it can be argued that whereas noumenal not-will preponderates over noumenal not-soul in the primal noumenal not-selves, noumenal not-soul preponderates over noumenal not-will in the supreme noumenal not-selves, which (in relation to this spectrum) are correspondingly more subjective, and hence of a wavicle bias.

9. Just as I have distinguished between Primal Taking and Supreme Taking, so we can distinguish, on both elemental and molecular terms, the primal phenomenal not-self from the supreme phenomenal not-self, associating the former with the tongue in what we may call the elemental primal phenomenal not-self and with the right midbrain in the molecular primal phenomenal not-self, whilst associating the latter with the conscious in what may be called the molecular supreme phenomenal not-self and with the corpus callosum in the elemental supreme phenomenal not-self.

10. Thus we may distinguish the scientific essence, in materialism, of the elemental primal phenomenal not-self from the economic essence, in capitalism, of the molecular primal phenomenal not-self, while likewise distinguishing the political essence, in parliamentarianism, of the molecular supreme phenomenal not-self from the religious essence, in nonconformism, of the elemental supreme phenomenal not-self.

11. It is my firm contention that the elemental and molecular primal phenomenal not-selves, having a reactive essence that corresponds to sensual and to intellectual civilization respectively, are contexts in which phenomenal not-will preponderates over phenomenal not-soul, whereas the molecular and elemental supreme phenomenal not-selves, having a reactive essence that corresponds to visual and to spiritual civilization respectively, are contexts in which phenomenal not-soul preponderates over phenomenal not-will.

12. Thus it can be argued that whereas phenomenal not-will preponderates over phenomenal not-soul in the primal phenomenal not-selves, phenomenal not-soul preponderates over phenomenal not-will in the supreme phenomenal not-selves, which (in relation to this spectrum) are correspondingly more subjective, and hence of a wavicle bias.

13. Just as I have distinguished between Primal Giving and Supreme Giving, so we can distinguish, on both elemental and molecular terms, the primal phenomenal self from the supreme phenomenal self, associating the former with the flesh in what we may call the elemental primal phenomenal self and with the left midbrain in the molecular primal phenomenal self, whilst associating the latter with the unconscious in what may be called the molecular supreme phenomenal self and with the womb in the elemental supreme phenomenal self.

14. Thus we may distinguish the scientific appearance, in realism, of the elemental primal phenomenal self from the economic appearance, in socialism, of the molecular primal phenomenal self, while likewise distinguishing the political appearance, in republicanism, of the molecular supreme phenomenal self from the religious appearance, in humanism, of the elemental supreme phenomenal self.

15. It is my firm contention that the elemental and molecular primal phenomenal selves, having an attractive appearance that corresponds to sensual and to intellectual nature respectively, are contexts in which phenomenal will preponderates over phenomenal soul, whereas the molecular and elemental supreme phenomenal selves, having an attractive appearance that corresponds to visual and to spiritual nature respectively, are contexts in which phenomenal soul preponderates over phenomenal will.

16. Thus it can be argued that whereas phenomenal will preponderates over phenomenal soul in the primal phenomenal selves, phenomenal soul preponderates over phenomenal will in the supreme phenomenal selves, which are correspondingly more subjective, and hence of a wavicle bias.

17. Culture is centred, in conceptual essence, because culture is inner form, whether objective or subjective, whereas nature, its phenomenal counterpart, is rooted in perceptual appearance, because nature is outer form, whether objective or subjective.

18. Barbarism is rooted in perceptual appearance, because barbarism is outer content, whether objective or subjective, whereas civilization, its phenomenal counterpart, is centred in conceptual essence, because civilization is inner content, whether objective or subjective.

19. Hence the form of culture is always conceptual ... from the least perfect cultural form of Sensual Being (seeing) to the most perfect cultural form of Spiritual Being (meditating) via the less (relative to least) perfect cultural form of Intellectual Being (reading) and the more (relative to most) perfect cultural form of Visual Being (hallucinating). The essence of inner form is culture, while the essence of culture is Being.

20. Conversely, the form of nature is always perceptual ... from the least perfect natural form of Sensual Giving (touching) to the most perfect natural form of Spiritual Giving (dancing) via the less (relative to least) perfect natural form of Intellectual Giving (talking) and the more (relative to most) perfect natural form of Visual Giving (imagining). The appearance of outer form is nature, while the appearance of nature is Giving.

21. By contrast, the content of civilization is always conceptual ... from the most imperfect civilized content of Sensual Taking (tasting) to the least imperfect civilized content of Spiritual Taking (praying) via the more (relative to most) imperfect civilized content of Intellectual Taking (writing) and the less (relative to least) imperfect civilized content of Visual Taking (daydreaming). The essence of inner content is civilization, while the essence of civilization is Taking.

22. Conversely, the content of barbarism is always perceptual ... from the most imperfect barbarous content of Sensual Doing (hearing) to the least imperfect barbarous content of Spiritual Doing (acting) via the more (relative to most) imperfect barbarous content of Intellectual Doing (thinking) and the less (relative to least) imperfect barbarous content of Visual Doing (dreaming). The appearance of outer content is barbarism, while the appearance of barbarism is Doing.