CYCLE TWENTY-EIGHT: OBJECTIVITY VERSES SUBJECTIVITY

1. If power and glory is of the Kingdom and/or State, and thus applicable to the female, or objective, side of life, then it is that which has a particle/wavicle relevance to both fire and water.

2. If form and content is of the Church and/or Centre, and thus applicable to the male, or subjective, side of life, then it is that which has a particle/wavicle relevance to both vegetation and air.

3. Hence power and glory should be reserved, in positive terms, for beauty and love in relation to metachemical materialism, and for strength and pride in relation to chemical realism, the former noumenally objective, the latter phenomenally objective.

4. Hence form and content should be reserved, in positive terms, for knowledge and pleasure in relation to physical naturalism, and for truth and joy in relation to metaphysical idealism, the former phenomenally subjective, the latter noumenally subjective.

5. The idea would be that power and glory could only have applicability to the so-called Father and Mother, e.g. to those symbols of religious observance which effectively pertain to the Kingdom and the State, and are thus less religious or economic than respectively scientific and political.

6. Similarly, we may believe that form and content could only have applicability to the so-called Son and Holy Spirit, e.g. to those symbols of religious observance which pertain to the Church and the Centre, and are thus less scientific or political than respectively economic and religious.

7. Hence power and glory cannot be associated with that which is genuinely religious (metaphysical) or economic (physical), but only with scientific and political parallels, both of which, objectively adhering to the female side of life, have less to do with the Church and/or Centre than with the Kingdom and/or State.

8. Likewise form and content cannot be associated with that which is genuinely scientific (metachemical) or political (chemical), but only with economic and religious parallels, both of which, subjectively adhering to the male side of life, have less to do with the Kingdom and/or State than with the Church and/or Centre.

9. The word 'contentment' derives, in effect, from 'content', the wavicle-aspect of the relationship between form and content, and both economics and religion aim, when 'true' to themselves, for contentment.

10. By contrast, science and politics aim, when 'true' to themselves, not for contentment but for glorification, which is the wavicle-aspect of the relationship between power and glory.

11. Both Hell and Purgatory, corresponding to the wavicle-aspect of the relationship between (positive) power and glory, appertain to glorification, the former with regard to love, the latter with regard to pride.

12. Both the Earth and Heaven, corresponding to the wavicle-aspect of the relationship between (positive) form and content, appertain to contentment, the former with regard to pleasure, the latter with regard to joy.

13. Joyful contentment is undermined and even destroyed by the glorification of love, which tends to exclude that which is noumenally antithetical to itself.

14. Hence true wisdom has always required that not only should form and content be cultivated by males at the expense of power and glory, but that the female side of life, corresponding to what is powerful and glorious, should be kept at a distance in order that what most especially corresponds, on the male side of it, to religion, and hence to truth and joy, should be encouraged to grow.

15. For the greater glory of woman quickly subsumes the lesser glory of man into itself, as his soul is taken over and dominated by her soul, which, unlike his, is not vitiated by air (the breath) to anything like the same extent but, rather, is challenged and toned-up by water (the milk-leaden breasts).

16. Hence if man is not to be taken over and dominated by woman, to the detriment, if not exclusion, of his spiritual interests, he must strive, through wisdom, to keep her 'at arm's length', which is where Christian and Christian-type solutions to the problem, from a male standpoint, of female-domination in heathenistic actuality come into play.

17. For man has a greater spiritual capacity than woman, bearing in mind that his lungs, the formful servants of the breath, are not compromised by fluidal breasts but are comparatively free of such an obstacle to spiritual fulfilment and able, in consequence, to cultivate the lightness of air to a greater extent, provided, however, that he is free to do so.

18. It is this spiritual capacity of man that sets him apart from woman and enables him to embrace truth and joy, through metaphysical form and content, to a degree inconceivable in woman, who, as a rule, remains rooted, through power and glory, in beauty and love, to the exclusion, effectively if not literally, of its noumenal counterpart.

19. One can, as a man, either accept woman and allow one's soul to be taken over and dominated by hers, or, alternatively, reject woman and thus remain free, via Christ or Christ-equivalent saviours, to cultivate the spirit, which is the path to supreme contentment, the contentment of joy (bliss) in relation to the truth of form as spaced space on the cycles of one's breathing.