CYCLE TWENTY

1. Where there is form there is content, and vice versa. Beauty presupposes love and love presupposes beauty, to take but one example. Beauty can no more exist independently of love than love ... of beauty.

2. Hence we can maintain, with due confidence, that where there is most beauty, there will be most love, while, conversely, it should also follow that the least beauty will imply the least love, since content is proportionate to form.

3. However, while the ratio of form to content is one that increases from least to most via less and more the further we ascend the scale of positive values, it is no less the case that the ratio of what may be called antiform to anticontent will decrease, proportionately, as we descend, in due objective fashion, from most to least via more and less, and this whether with regard to ugliness and hatred or to any of the other manifestations of antiform and anticontent which pertain to the remaining three elemental axes.

4. Thus we may plot the descent of metachemical antiform and anticontent, within space-time materialism, from most to least via more and less ugliness and hatred as the negative counterpart to the ascent, therein, of metachemical form and content from least to most via less and more beauty and love.

5. Likewise, we may plot the descent of chemical antiform and anticontent, within volume-mass realism, from most to least via more and less weakness and humility as the negative counterpart to the ascent, therein, of chemical form and content from least to most via less and more strength and pride.

6. Conversely, we may plot the ascent of physical form and content, within mass-volume naturalism, from least to most via less and more knowledge and pleasure as the positive counterpart to the descent, therein, of physical antiform and anticontent from most to least via more and less ignorance and pain.

7. Finally, we may plot the ascent of metaphysical form and content, within time-space idealism, from least to most via less and more truth and joy as the positive counterpart to the descent, therein, of metaphysical antiform and anticontent from most to least via more and less falsity and woe.

8. The noumenally objective descent of metachemical antiform (ugliness) and anticontent (hatred), within space-time materialism, duly proceeds from most to least via more and less negative evil, whereas the noumenally objective ascent, therein, of metachemical form (beauty) and content (love) duly proceeds from least to most via less and more positive evil.

9. The phenomenally objective descent of chemical antiform (weakness) and anticontent (humility), within volume-mass realism, duly proceeds from most to least via more and less negative good, whereas the phenomenally objective ascent, therein, of chemical form (strength) and content (pride) duly proceeds from least to most via less and more positive good.

10. Conversely, the phenomenally subjective ascent of physical form (knowledge) and content (pleasure), within mass-volume naturalism, duly proceeds from least to most via less and more positive folly, whereas the phenomenally subjective descent, therein, of physical antiform (ignorance) and anticontent (pain) duly proceeds from most to least via more and less negative folly.

11. Finally, the noumenally subjective ascent of metaphysical form (truth) and content (joy), within time-space idealism, duly proceeds from least to most via less and more positive wisdom, whereas the noumenally subjective descent, therein, of metaphysical antiform (falsity) and anticontent (woe) duly proceeds from most to least via more and less negative wisdom.

12. Hence each elemental axis, from fire and water to vegetation and air, affords us the contrast, in both external ('once-born') and internal ('re-born') contexts, of antiform and anticontent with form and content, of elemental negativity with elemental positivity.

13. Elemental negativity will be primary on the objective axes of fire and water but secondary on the subjective axes of vegetation and air, whether it be in a predominant or a subordinate ratio.

14. Elemental positivity will be secondary on the objective axes of fire and water but primary on the subjective axes of vegetation and air, whether it be in a subordinate or a preponderant ratio.

15. These contentions can be confirmed by the fact that photons and photinos, corresponding to space-time materialism, are metachemical elements/elementinos whose overall charge is negative, whereas protons and protinos, corresponding to time-space idealism, are metaphysical elements/elementinos whose overall charge is positive.

16. Likewise, electrons and electrinos, corresponding to volume-mass realism, are chemical elements/elementinos whose overall charge is negative, whereas neutrons and neutrinos, corresponding to mass-volume naturalism, are physical elements whose overall charge is positive or, at any rate, neutral with a positive bias or capacity.

17. This is more so of deuterons and deuterinos, the radical (Christian) counterpart to neutrons and neutrinos, which have the capacity to serve, in properly masculine vein, as a vegetative support for protons and/or protinos, while the positive charge, overall, of positrons and positrinos affords us the converse example of a watery mode of feminine self-denial which is more suited to a pseudo-Heathen/quasi-Christian position than would be the overly negative charges of electrons and electrinos, dominating neutrons and/or neutrinos from a heathenistic vantage-point that backs-on to photons and/or photinos in due fundamentalist fashion.

18. Whereas the Devil (super-unnature to sub-unnature) is the antiform and/or form of metachemical evil, Hell (super-unconscious to sub-unconscious) is the anticontent and/or content thereof, depending, in each case, whether the noumenal objectivity of space-time materialism is in its negative or its positive mode.

19. Whereas woman (upper unnature to lower unnature) is the antiform and/or form of chemical good, purgatory (upper unconscious to lower unconscious) is the anticontent and/or content thereof, depending, in each case, whether the phenomenal objectivity of volume-mass realism is in its negative or its positive mode.

20. Whereas man (lower nature to upper nature) is the antiform and/or form of physical folly, earth (lower conscious to upper conscious) is the anticontent and/or content thereof, depending, in each case, whether the phenomenal subjectivity of mass-volume naturalism is in its negative or its positive mode.

21. Whereas God (subnature to supernature) is the antiform and/or form of metaphysical wisdom, Heaven (subconscious to superconscious) is the anticontent and/or content thereof, depending, in each case, whether the noumenal subjectivity of time-space idealism is in its negative or its positive mode.

22. That which mediates between the Devil and Hell, whether negatively in antiform and anticontent or positively in form and content, is either superfeminine with regard to Space or subfeminine with regard to Time, the former spatial, the latter repetitive.

23. That which mediates between woman and purgatory, whether negatively in antiform and anticontent or positively in form and content, is either upper feminine with regard to Volume or lower feminine with regard to Mass, the former volumetric, the latter massed.

24. That which mediates between man and earth, whether negatively in antiform and anticontent or positively in form and content, is either lower masculine with regard to Mass or upper masculine with regard to Volume, the former massive, the latter voluminous.

25. That which mediates between God and Heaven, whether negatively in antiform and anticontent or positively in form and content, is either submasculine with regard to Time or supermasculine with regard to Space, the former sequential, the latter spaced.