CYCLE THIRTY-FOUR

1. Just as drama, the most feminine because speech-oriented and therefore watery of literary genres, alternates between tragedy and comedy, so women do likewise - at least when they are recognizably feminine, and no longer actively diabolic.

2. Women's tragic renunciation of the Devil makes them more susceptible to regarding as comical that which impinges upon them from a masculine standpoint, as and when the sinful folly of men is brought into sharp relief with their own punishing goodness, and exposed for what it is.

3. That which is comical is so from an objective point of view, and contrasts with the subjectivity of humour, which is rather more masculine than feminine.

4. Christ is reputed never to have laughed, and one can believe that He would not have laughed at or been amused by other people, since too subjective in his gnostical rejection of the 'once-born' World to be susceptible to the feminine bias for comedy, for finding comic that which is contrary to itself and intrinsically sinful.

5. Neither is that which 'flies in the face' of comedy necessarily tragic, since tragedy is behind rather than beyond comedy. Rather, it is phallic, and thus a precondition of gnosticism.

6. The tragic/comic relativity of phenomenal objectivity has to be weighed against the phallic/gnostic relativity of phenomenal subjectivity, as one distinguishes the chemical polyversality of feminine women, both upper and lower, from the physical polyversality of lower- and upper-masculine men, each of which is beneath the metachemical universality of diabolic superwomen-to-subwomen and the metaphysical universality of divine submen-to-supermen.

7. Magic is no less behind the tragic/comic relativity of phenomenal objectivity ... than mysticism beyond the phallic/gnostic relativity of phenomenal subjectivity.

8. Just as magic pertains to the noumenally objective absolutism of fire, so that which is mystic pertains to the noumenally subjective absolutism of air, both of which, being universal, are above the planes of phenomenal polyversality.

9. From magical appearances to mystical essences via tragic/comic quantities and phallic/gnostic qualities in due process of objective devolution on the one hand, as from fire to water, and of subjective evolution on the other hand, as from vegetation to air.

10. The Bible says something to the effect of 'God so loving the world that He gave His only begotten Son', but, in actuality, God has nothing whatsoever to do with loving or even hating the world. On the contrary, God is too subjective an entity to be concerned - if only indirectly - with anything but woe (if negative) or joy (if positive), and, in any case, is a factor in that which saves one from the world or, rather, World (with a capital 'W' to denote its religious connotation), leading one beyond it in due metaphysical vein.

11. That which loves the world (if positive) or hates the world (if negative) will have more to do with the Devil than ever it or, rather, she has to do with God, since it is the metachemical self which rules over the world through diabolic power (the Devil) and infernal glory (Hell), whether in outer or inner terms, and whether, as I have indicated, in relation to negative or to positive manifestations of metachemical selfhood.

12. It is only because the Diabolic and the Divine are confounded with one another in the Bible-dominated delusions of Western civilization that that which is actually magical becomes erroneously identified with the mystical, to the detriment of true mysticism.

13. It is also important to realize that neither the Devil nor Hell exist except in relation to the metachemical self, the noumenally objective self of superheathen brightness, which creates both the Devil and Hell for itself as it attains to metachemical power and glory, whether negatively in relation to ugliness and hatred or positively in relation to beauty and love, in both outer and inner contexts.

14. In fact, the terms 'Devil' and 'Hell' are simply religious definitions of metachemical power and glory, the diabolic power and infernal glory which the metachemical self, affiliated to space-time materialism, avails of in due superfeminine and/or subfeminine fashion for purposes of metachemical self-realization.

15. First there is the superfeminine (in the outer context of spatial space) and/or the subfeminine (in the inner context of repetitive time), and then the utilization of super-unnatural and/or sub-unnatural means towards a super-unconscious and/or sub-unconscious end, the infernal glory which issues from a diabolic power being utilized by an evil self.

16. Likewise, the terms 'God' and 'Heaven' are simply religious definitions of metaphysical power and glory, the divine power and the sublime glory which the metaphysical self, affiliated to time-space idealism, avails of in due submasculine and/or supermaculine vein for purposes of metaphysical self-realization.

17. First there is the submasculine (in the outer context of sequential time) and/or the supermasculine (in the inner context of spaced space), and then the utilization of subnatural and/or supernatural means towards a subconscious and/or superconscious end, the sublime glory which arises from a divine power being utilized by a wise self.

18. What applies positively to each of the above-mentioned universal selves, whether magical or mystical, metachemical or metaphysical, applies just as much to their negative counterparts, where one would have to distinguish the antiselves of a female (if objective) or a male (if subjective) disposition from their respective antipowers and antiglories, thereby giving rise to the religious corollaries of Antidevils and Antihells in relation to ugliness and hatred, and of Antigods and Antiheavens in relation to falsity and woe, either of which can be outer (and 'once born') or inner (and 're-born').

19. Whatever the case, Gods and Heavens, Devils and Hells, do not exist in science, as cosmic noumena and/or phenomena, but solely in relation to the personal self and/or antiself, which has latched-on to an organ of sensuality and/or sensibility and utilized it for purposes of self-realization, thereby erecting divine and sublime or diabolic and infernal parameters for itself.

20. Breathing is not a divine attribute, but it becomes divine when (super)consciously indulged in by the inner metaphysical self, the supermasculine mind, which thereby creates both God and Heaven for itself during the course of its meditating.

21. Likewise seeing is not a diabolic attribute, but it becomes diabolic when (super)unconsciously or, rather, super-emotionally indulged in by the outer metachemical self, the superfeminine soul, which thereby creates both the Devil and Hell for itself during the course of its looking.

22. Hence without the inner metaphysical self, the supermasculine mind, lungs are no more God than air is Heaven, but simply that which can be turned to divine or sublime account through superconscious intent, as spiritual truth leads to heavenly joy.

23. Hence without the outer metachemical self, the superfeminine soul, the eyes are no more the Devil than light is Hell, but simply that which can be turned to diabolic or infernal account through super-unconscious or, rather, super-emotional intent, as soulful beauty leads to hellish love.

24. Such it is for the outer and inner extremes in Space of metachemical and metaphysical life, and such it is for their inner and outer counterparts in Time also, since it is the subfeminine soul in relation to heart and blood, and the submasculine mind in relation to ears and sound waves ... which create their respective powers and glories, whether positively or negatively, as selves or antiselves.