CYCLE THIRTY-ONE: RELATIONSHIP OF NATURE AND CULTURE

1. In terms of trinitarian-type progressions from mind to spirit via will, we have to allow for a distinction, only hinted at previously in my work, between self (if positive), nature, and culture (if positive), as between, say, superman, ultimate God, and ultimate Heaven.

2. Thus we can conceive of a progression from the superconscious mind to supercultural spirit via supernatural will, the inner metaphysical self that (super)consciously utilizes the lungs in order to 'get high' on the breath, passing from truthful form to joyful content, wherein it is selflessly redeemed.

3. Hence one should distinguish between the supernature of the lungs and the superculture of the breath, concerning the supermasculinity of the superconscious self, since it is the commitment of the latter to transcendental meditation which leads it beyond the profanity of universal selfhood to the sublimity of universal superculture via the divinity of universal supernature.

4. The superman is the Son of God who (super)consciously utilizes God (the supernatural Father) in order to achieve unity with Heaven (the supercultural Holy Ghost), passing from the truthful form of spaced space to the joyful content(ment) of sensible being in a continuous cycle that revolves around his self and the enactment of its wisdom.

5. Content is, as has already been stressed, proportionate to form, as of course is glory to power, but in the noumenal subjectivity of air the emphasis will be on content rather than form, and thus on the achievement of heavenly joy in consequence of the supercultural medium of the element in question.

6. In the phenomenal subjectivity of vegetation, on the other hand, the emphasis can only be on form rather than content, in relation to the achievement of manly (Christian) knowledge in consequence of the natural medium of the element in question.

7. Hence while the emphasis will be on content, and hence contentment, rather than form ... on the metaphysical plane of the breath, the emphasis can only be on form rather than content on the physical plane of the brain. For the end is more important than the means where metaphysics is concerned, whereas the means is more important than the end where physics is concerned.

8. In metaphysics the emphasis is on culture (the breath) over nature (the lungs), whereas in physics, by contrast, the emphasis is on nature (the brain) over culture (the thought word).

9. Because nature in its per se manifestation (of vegetation) is a phenomenal actuality and culture in its per se manifestation (of air) a noumenal one, the aspiration of nature towards culture, of form towards content in subjectivity, is less perfect in vegetation than in air, since whereas nature is in its element there, culture is only in its element in air.

10. In simple terms, the Bible, symbolic of the brain, tends to prevail over prayer in the phenomenal context, whereas meditative praxis tends to prevail over textural manuals, symbolic of the lungs, in the noumenal context.

11. In sum, knowledge is a perfect manifestation of form and pleasure an imperfect manifestation of content in phenomenal subjectivity, whereas truth is an imperfect manifestation of form and joy a perfect manifestation of content in noumenal subjectivity.

12. What applies to the sensible manifestations of vegetation and air applies no less to their sensual or 'once-born' counterparts, where we are less concerned, overall, with the brain and the lungs than with the phallus and the ears, the one dominated, in phenomenal vein, by nature and the other liberated, in noumenal vein, by culture.