CYCLE FOURTEEN

1. The noumenal objectivity of space-time metachemistry contrasts with the noumenal subjectivity of time-space metaphysics ... as fire with air, or appearance with essence, or doing (acting) with being, or the Devil/Hell with God/Heaven.

2. The phenomenal objectivity of volume-mass chemistry contrasts with the phenomenal subjectivity of mass-volume physics ... as water with vegetation, or quantity with quality, or giving with taking, or woman/purgatory with man/earth.

3. Just as one achieves maximum action in connection with fiery appearances, so the achievement of maximum being is only possible in relation to airy essences.

4. Just as one achieves maximum giving in connection with watery quantities, so the achievement of maximum taking is only possible in relation to vegetative qualities.

5. The metachemical nature or, rather, unnature of doing contrasts absolutely, within noumenal parameters, with the metaphysical nature of being, as science with religion.

6. The chemical nature or, rather, unnature of giving contrasts relatively, within phenomenal parameters, with the physical nature of taking, as politics with economics.

7. Both doing and giving, having objective dispositions, exist on the female side of life as primary tendencies.

8. Both taking and being, having subjective dispositions, exist on the male side of life as secondary tendencies.

9. As a rule, women give to do, falling back, through phenomenal objectivity, upon fiery appearances, which is their noumenal foundation.

10. As a rule, men take to be, rising up, through phenomenal subjectivity, upon airy essences, which is their noumenal resolution.

11. Both doing and being are high in relation to giving and taking, since their elemental correspondence to fire and air makes them noumenal, as on the planes of Space and Time.

12. Both giving and taking are low in relation to doing and being, since their elemental correspondence to water and vegetation makes them phenomenal, as on the planes of Volume and Mass.

13. That which, having a noumenal correlation, is high ... can be high either in relation to the Devil/Hell or to God/Heaven, which is to say, in terms of either metachemical appearances or metaphysical essences, fire or air.

14. That which, having a phenomenal correlation, is low ... can be low either in relation to woman/purgatory or to man/earth, which is to say, in terms of either chemical quantities or physical qualities, water or vegetation.

15. Highness proceeds metachemically, through noumenal objectivity, in relation to doing, and metaphysically, through noumenal subjectivity, in relation to being.

16. Lowness proceeds chemically, through phenomenal objectivity, in relation to giving, and physically, through phenomenal subjectivity, in relation to taking.

17. There is the metachemical highness, through space-time materialism (fire), of ugliness/hatred and beauty/love in both external (spatial space) and internal (repetitive time) contexts.

18. There is the metaphysical highness, through time-space idealism (air), of falsity/woe and truth/joy in both external (sequential time) and internal (spaced space) contexts.

19. There is the chemical lowness, through volume-mass realism (water), of weakness/humility and strength/pride in both external (volumetric volume) and internal (massed mass) contexts.

20. There is the physical lowness, through mass-volume naturalism (vegetation), of ignorance/pain and knowledge/pleasure in both external (massive mass) and internal (voluminous volume) contexts.

21. Metachemical highness, having diabolic associations through fiery appearances, is the highness of doing (acting), in which art and science express their rule.

22. Metaphysical highness, having divine associations through airy essences, is the highness of being (experiencing), in which music and religion impress their leadership.

23. Chemical lowness, having feminine associations through watery quantities, is the lowness of giving (sacrificing), in which literature and politics compress their governance.

24. Physical lowness, having masculine associations through vegetative qualities, is the lowness of taking (receiving), in which sculpture and economics depress their representativeness.

25. The chemical falls back on the metachemical, as woman on the Devil, just as, conversely, the physical rises up towards the metaphysical, as man towards God.

26. Hence, in disciplinary terms, there is a gender-conditioned tendency for literature to fall back on art, and for politics to fall back on science.

27. Likewise, there is a gender-conditioned tendency, in disciplinary terms, for sculpture to rise up towards music, and for economics to rise up towards religion.

28. That which falls back on the Devil/Hell cannot be expected to reach an accommodation with God/Heaven ... except to the limited extent that it is inhibited from falling back on the Devil/Hell and simultaneously rendered indirectly deferential, from an inferior position, to God/Heaven.

29. As I have sought to prove, both art and science, using barbarous means, affirm, when 'true' to their respective vocations, the fiery rule of doing.

30. Likewise, both literature and politics, using civilized means, affirm, when 'true' to their respective vocations, the watery governance of giving.

31. Similarly, both sculpture and economics, using natural means, affirm, when 'true' to their respective vocations, the vegetative representativeness of taking.

32. Finally, both music and religion, using cultural means, affirm, when true to their respective vocations, the airy leadership of being.

33. Because doing cannot exist except in relation to fiery appearances, it is that in which the ugliness and/or beauty of things is made manifest.

34. Because giving cannot exist except in relation to watery quantities, it is that in which the weakness and/or strength of things is made manifest.

35. Because taking cannot exist except in relation to vegetative qualities, it is that in which the ignorance and/or knowledge of things is made manifest.

36. Because being cannot exist except in relation to airy essences, it is that in which the falsity and/or truth of things is made manifest.