CYCLE FORTY-ONE: PERFECTION AND IMPERFECTION
1. Life is stretched between the perfection of
power, which is of the Devil, and the perfection of content, which is of
Heaven, as between metachemical alpha and
metaphysical omega, barbarous materialism and cultural idealism.
2. Power is only perfect in barbarous
materialism, where it takes precedence, through beauty, over love, the
imperfect glory of civilized materialism.
3. Glory is only perfect in civilized realism,
where it takes precedence, through pride, over strength, the imperfect power of
barbarous realism.
4. Hence metachemical
fire and chemical water provide us with the distinction between the perfection
of power in noumenal objectivity and the perfection
of glory in phenomenal objectivity, the former a vicious and the latter a
virtuous mode of (female) immorality.
5. Antipower is only
perfect in barbarous antimaterialism, where it takes
precedence, through ugliness, over hatred, the imperfect antiglory
of civilized antimaterialism.
6. Antiglory is only
perfect in civilized antirealism, where it takes precedence, through humility,
over weakness, the imperfect antipower of barbarous
antirealism.
7. Hence metachemical antifire and chemical antiwater
provide us with the distinction between the perfection of antipower
in noumenal anti-objectivity and the perfection of antiglory in phenomenal anti-objectivity, the former an antivicious and the latter an antivirtuous
mode of (female) anti-immorality.
8. Form is only perfect in natural naturalism,
where it takes precedence, through knowledge, over pleasure, the imperfect
content of cultural naturalism.
9. Content is only perfect in cultural idealism,
where it takes precedence, through joy, over truth, the imperfect form of
natural idealism.
10. Hence physical vegetation and metaphysical air
provide us with the distinction between the perfection of form in phenomenal
subjectivity and the perfection of content in noumenal
subjectivity, the former a vicious and the latter a virtuous mode of (male)
morality.
11. Antiform is only
perfect in natural antinaturalism, where it takes
precedence, through ignorance, over pain, the imperfect anticontent
of cultural antinaturalism.
12. Anticontent is only
perfect in cultural anti-idealism, where it takes precedence, through woe, over
falsity, the imperfect antiform of natural
anti-idealism.
13. Hence physical antivegetation
and metaphysical anti-air provide us with the distinction between the
perfection of antiform in phenomenal antisubjectivity and the perfection of anticontent
in noumenal antisubjectivity,
the former an antivicious and the latter an antivirtuous mode of (male) antimorality.
14. Power and glory are about the Devil and Hell
when noumenal and about the angelic and purgatory
when phenomenal, as between barbarity and civility in relation to women who are
either evil, if noumenal, or good, if phenomenal: the
former viciously disposed to the perfection of power through diabolic
barbarity, the latter virtuously disposed to the perfection of glory through
purgatorial civility.
15. Antipower and antiglory are about the Antidevil
and Antihell when noumenal
and about the anti-angelic and antipurgatory when
phenomenal, as between antibarbarity and anticivility in relation to antiwomen
who are either anti-evil, if noumenal, or antigood, if phenomenal: the former antiviciously
disposed to the perfection of antipower through
diabolic antibarbarity, the latter antivirtuously disposed to the perfection of antiglory through purgatorial anticivility.
16. Form and content are about the daemonic and
the earth when phenomenal and about God and Heaven when noumenal,
as between nature and culture in relation to men who are either foolish, if
phenomenal, or wise, if noumenal: the former
viciously disposed to the perfection of form through daemonic naturalism, the
latter virtuously disposed to the perfection of content through heavenly
culture.
17. Antiform and anticontent are about the antidaemonic
and the anti-earth when phenomenal and about Antigod
and Antiheaven when noumenal,
as between antinature and anticulture
in relation to antimen who are either antifoolish, if phenomenal, or antiwise,
if noumenal: the former antiviciously
disposed to the perfection of antiform through
daemonic antinaturalism, the latter antivirtuously disposed to the perfection of anticontent through heavenly anticulture.
18. We may therefore distinguish the evil woman
who utilizes the Devil and Hell of metachemical power
and glory in a barbarous beginning from the good woman who utilizes the angel
and purgatory of chemical power and glory to a civilized end.
19. We may likewise distinguish the evil antiwoman who utilizes the Antidevil
and Antihell of metachemical
antipower and antiglory in
an antibarbarous beginning from the good antiwoman who utilizes the anti-angel and antipurgatory of chemical antipower
and antiglory to an anticivilized
end.
20. We may therefore distinguish the foolish man
who utilizes the daemon and earth of physical form and content in a natural
beginning from the wise man who utilizes the God and Heaven of metaphysical
form and content to a cultural end.
21. We may likewise distinguish the foolish antiman who utilizes the antidaemon
and anti-earth of physical antiform and anticontent in an antinatural
beginning from the wise antiman who utilizes the Antigod and Antiheaven of
metaphysical antiform and anticontent
to an anticultural end.
