CYCLE FOURTEEN

1. Extroverts differ from introverts as sensuality from sensibility, or appearance from essence. Since each category can be either objective or subjective, one has further to distinguish objective extroverts, who are more likely to be feminine, from their subjective counterparts, while likewise distinguishing subjective introverts, who are more likely to be masculine, from their objective counterparts. On the supernatural planes of the metachemical and chemical sensualities, or outer senses, we shall find that objective extroverts are primarily of the eyes and subjective extroverts primarily of the ears, the former superfeminine and the latter submasculine, whilst on the natural planes of the metaphysical and physical sensualities, we shall find that objective extroverts are primarily of the tongue and subjective extroverts primarily of the phallus, the former negatively feminine and the latter negatively masculine. Conversely, on the supernatural planes of the metachemical and chemical sensibilities, or inner senses, we shall find that subjective introverts are primarily of the lungs and objective introverts primarily of the heart, the former supermasculine and the latter subfeminine, whilst on the natural planes of the metaphysical and physical sensibilities, we shall find that subjective introverts are primarily of the brain and objective introverts primarily of the womb, the former positively masculine and the latter positively feminine. Thus we are distinguishing, in each case, between four categories of extroverts and four categories of introverts, two of which exist on the supernatural planes and two on the natural planes ... in both objective and subjective modes.

2. A person who is highly extrovert, whether objectively or subjectively, with regard to feminine or masculine gender, is unlikely to be or to become sensible, and for the very sound reason that she/he will be primarily a person of sensuality, with little aptitude, in consequence, for sensibility. Conversely, a person who is highly introvert, whether subjectively or objectively, with regard to masculine or feminine gender, is unlikely to be or to become sensual, and for the very sound reason that he/she will be primarily a person of sensibility, with little time, in consequence, for sensuality.

3. Whatever people may think, it is better to be a person of uncommon (exceptional) sensibility than one of so-called common sense, or unexceptional sensuality. In fact, the more sensibility one has, on whatever plane, the less likely is it that one will be much given to sensuality. Sensibility excludes sensuality, and vice versa, since those who make a habit of displaying so-called common sense will rarely if ever be able to lay claim to sensibility, which is alone virtuous. By and large, the extrovert will be as indisposed to 'uncommon sensibility' as the introvert to 'common sense'.

4. One can only regard that which, stemming from extroversion, is pertinent to 'common sense' as philistine, in contrast to the 'uncommon sensibility' which accrues to the introvert and sets him/her apart as a person of cultural discrimination.

5. It is questionable whether a deeply 'commonsensical' or philistine person can be saved to what we have called uncommon sensibility, thereby undergoing a moral rebirth. Certain extroverts are 'to the manner born', and no amount of preaching can prevail upon them to abandon sensuality for sensibility, outer sense, which is crude, for inner sense, which is refined.