CYCLE FIVE

1. To devolve, in space-time objectivity, from the spatial space of superfeminine sensuality to the repetitive time of subfeminine sensibility, as from eyes to heart in personal fire.

2. To devolve, in volume-mass objectivity, from the volumetric volume of (upper) feminine sensuality to the massed mass of (lower) feminine sensibility, as from tongue to womb in personal water.

3. To evolve, in mass-volume subjectivity, from the massive mass of (lower) masculine sensuality to the voluminous volume of (upper) masculine sensibility, as from phallus to brain in personal vegetation.

4. To evolve, in time-space subjectivity, from the sequential time of submasculine sensuality to the spaced space of supermasculine sensibility, as from ears to lungs in personal air.

5. To devolve, in space-time objectivity, from the spatial space of super-unnatural primacy to the repetitive time of sub-unnatural supremacy, as from the central star of the Galaxy to Venus in impersonal fire.

6. To devolve, in volume-mass objectivity, from the volumetric volume of (upper) unnatural primacy to the massed mass of (lower) unnatural supremacy, as from the moon to the oceanic aspect of the world in impersonal water.

7. To evolve, in mass-volume subjectivity, from the massive mass of (lower) natural primacy to the voluminous volume of (upper) natural supremacy, as from the terrestrial aspect of the world to Mars in impersonal vegetation.

8. To evolve, in time-space subjectivity, from the sequential time of subnatural primacy to the spaced space of supernatural supremacy, as from the Sun to Saturn in impersonal air.

9. That which is unnatural, whether noumenal or phenomenal, is objective and hence disposed, in female fashion, to free will.

10. That which is natural, whether phenomenal or noumenal, is subjective and hence disposed, in male vein, to determinism.

11. Fire and water, being objective elements, are unnatural, with a disposition, in consequence, towards free will.

12. Vegetation and air, being subjective elements, are natural, with a disposition, in consequence, towards determinism.

13. Both evil and good, corresponding to fire and water, are characterized by free will.

14. Both folly and wisdom, corresponding to vegetation and air, are characterized by determinism.

15. The female elements of fire and water are fated to compete with each other in their respective struggles to dominate air and vegetation.

16. Fire must be constrained, if water is to dominate vegetation in due civilized fashion.

17. Just as civility can only flourish, in due feminine fashion, at barbarity's expense, so barbarity requires the constraining of civility, viz. water, if it is to dominate both air and, to a lesser extent, vegetation.

18. Either woman dominates man, as water falling upon vegetation, or the Devil dominates God, as fire falling upon air. In the first case, civility, and hence civilization; in the second case, barbarity, and hence barbarism.

19. Either way, nature and culture, corresponding to vegetation and air, lose out, and principally because domination of them is guaranteed when they are insufficiently developed, or evolved, as to be transvaluated and/or re-born, in due supreme and/or sensible terms.

20. With the achievement of a transvaluation and/or rebirth, however, both nature and culture can break away from the dominion of civilization and barbarism, civility and barbarity, the one through Mars/the brain, the other through Saturn/the lungs.

21. Thus whether, for instance, through Catholic Christianity or Chinese Buddhism traditionally, determinism can achieve deliverance from the dominion of free will in due sensible vein: the former phenomenally (and relatively), the latter noumenally (and absolutely).

22. In the first instance cited above, civilization/civility is subordinated to nature, and Christian criteria accordingly prevail.

23. In the second instance cited above, barbarism/barbarity is subordinated to culture, and Buddhist criteria accordingly prevail.

24. Christian criteria are nonconformist vis-à-vis the humanism of civility.

25. Buddhist criteria are transcendentalist vis-à-vis the fundamentalism of barbarity.

26. Humanism is always feminine and affiliated, through water, to civility.

27. Fundamentalism is always diabolic (superfeminine-to-subfeminine) and affiliated, through fire, to barbarity.

28. Nonconformism is always masculine and associated, through vegetation, with nature.

29. Transcendentalism is always divine (submasculine-to-supermasculine) and associated, through air, with culture.

30. Christian nonconformism is always upper masculine, and thus associated, through the 'Martian' brain, with vegetative sensibility.

31. Buddhist transcendentalism is always supermasculine, and thus associated, through the lungs, with airy sensibility.

32. There is, besides Christian nonconformism, a Heathen nonconformism which is always lower masculine in its association, through the phallus, with vegetative sensuality.

33. There is, besides Buddhist transcendentalism, a Judaic transcendentalism which is always submasculine in its association, through the ears, with airy sensuality.