CYCLE SIXTY-SEVEN
1. Obviously, what applies to elemental/molecular
superconscious 'bovaryizations'
of cultural politics and religion in the old mind applies just as much to their
barbarous, civilized, and natural counterparts ... relative, so I contend, to
the secondary subconscious, conscious, and unconscious.
2. Hence the elemental example of the old mind
as secondary host to barbarous religion would be in terms of the naturalist
fundamentalism of the Clear Fire of Time, whose correlation with the elemental
subconscious of the old mind constitutes a quasi-scientific mode of religious
'subjectivity'.
3. The molecular
example of the old mind as secondary host to barbarous religion would be in
terms of the communist fundamentalism of the Unclear Fire of Inner Time, whose
correlation with the molecular subconscious constitutes a quasi-economic mode
of religious 'subjectivity'.
4. The elemental
example of the old mind as secondary host to barbarous politics would be in
terms of the naturalist authoritarianism of outer negative barbarism, whose
correlation with the elemental subconscious constitutes a quasi-scientific mode
of political 'subjectivity'.
5. The molecular
example of the old mind as secondary host to barbarous politics would be in
terms of the communist authoritarianism of inner negative barbarism, whose
correlation with the molecular subconscious constitutes a quasi-economic mode
of political 'subjectivity'.
6. Likewise the elemental example of the old
mind as secondary host to civilized religion would be in terms of the
materialist nonconformism of the Clear Water (Ice) of
Volume, whose correlation with the elemental conscious constitutes a
quasi-scientific mode of religious 'subjectivity'.
7. The molecular
example of the old mind as secondary host to civilized religion would be in
terms of the capitalist nonconformism of the Unclear
Water of Inner Volume, whose correlation with the molecular conscious
constitutes a quasi-economic mode of religious 'subjectivity'.
8. The elemental
example of the old mind as secondary host to civilized politics would be in
terms of the materialist parliamentarianism of outer negative civilization,
whose correlation with the elemental conscious constitutes a quasi-religious
mode of political 'subjectivity'.
9. The molecular
example of the old mind as secondary host to civilized politics would be in
terms of the capitalist parliamentarianism of inner negative civilization,
whose correlation with the molecular conscious constitutes a quasi-economic
mode of political 'subjectivity'.
10. Finally, the elemental example of the old mind
as secondary host to natural religion would be in terms of the realist humanism
of the Clear Soil (Earth) of Mass, whose correlation with the elemental
unconscious constitutes a quasi-scientific mode of religious 'subjectivity'.
11. The molecular example
of the old mind as secondary host to natural religion would be in terms of the
socialist humanism of the Unclear Soil of Inner Mass, whose correlation with
the molecular unconscious constitutes a quasi-economic mode of religious 'subjectivity'.
12. The elemental example
of the old mind as secondary host to natural politics would be in terms of the
realist republicanism of outer negative nature, whose correlation with the
elemental unconscious constitutes a quasi-scientific mode of political
'subjectivity'.
13. The molecular example
of the old mind as secondary host to natural politics would be in terms of the
socialist republicanism of inner negative nature, whose correlation with the molecular
unconscious constitutes a quasi-economic mode of political 'subjectivity'.
14. Conversely, the molecular example of the new
brain as secondary host to cultural science would be in terms of the
totalitarian idealism of molecular Supreme Being, whose correlation with the
molecular forebrain constitutes a quasi-political mode of scientific
'objectivity'.
15. The elemental example
of the new brain as secondary host to cultural science would be in terms of the
transcendentalist idealism of elemental Supreme Being, whose correlation with
the elemental forebrain constitutes a quasi-religious mode of scientific
'objectivity'.
16. The molecular example
of the new brain as secondary host to cultural economics would be in terms of
the totalitarian corporatism of molecular wavicle
photons, whose correlation with the molecular forebrain constitutes a
quasi-political mode of economic 'objectivity'.
17. The elemental example
of the new brain as secondary host to cultural economics would be in terms of
the transcendentalist corporatism of elemental wavicle
photons, whose correlation with the elemental forebrain constitutes a
quasi-religious mode of economic 'objectivity'.
