CYCLE THIRTEEN

1. Although I have spoken of salvation from the World and/or Hell, it should not be forgotten that salvation is primarily from sensuality to sensibility, as from Antipurgatory to Purgatory (Antichrist to Christ) or Antiheaven to Heaven (Antispirit to Holy Spirit), so that those other concepts of salvation should only be regarded as secondary to the primary ones, a sort of additional incentive, as it were, for abandoning subjective sensuality, insofar as the senses or, more correctly, outer senses of Antipurgatory, viz. the phallus, and of Antiheaven, viz. the ears, are preyed upon by the respective objective sensibilities of the World, viz. the womb, and of Hell, viz. the heart, to the detriment of Purgatory and Heaven. For the more enslaved to objective sensibilities the subjective sensualities become, the harder it will be to break free of this enslavement and rise, on wings of salvation, towards the subjective sensibilities of Purgatory and Heaven. By deferring to objective sensibility, a man deprives himself of subjective sensibility, and thus remains enslaved to sensuality.

2. Of course, those who are of the World and Hell have good reason to do what they do vis-à-vis both the Antipurgatorial and the Antiheavenly, insofar as their own salvation from the Antiworld and the Antihell depends, in no small degree, on there being an Antipurgatory and an Antiheaven to prey upon, without which no salvation to objective sensibility would be possible. For the only way they can avoid being the victims of their own more pronounced objective sensualities is to exploit the opposite gender's subjective sensuality in the interests of objective sensibility. To them, this is honourable, since it sustains their salvation. But to those who are exploited in such fashion, namely men, it poses a problem, since their own need of salvation is thwarted in consequence, and if they are not to remain enslaved to sensuality, to their own outer senses, they must set about solving this problem as best they can, the only definitive solution being to reject the seductions of objective sensibility and seek refuge in either Purgatory or Heaven, which is to say, in Christ or God. For only in subjective sensibility will they find an answer to the problem of being imposed upon by a contrary order of sensibility.

3. It could be said that the salvation of Antichrists and Antispirits in Antipurgatory and Antiheaven respectively is not genuine and complete until they are beyond the seductions of the World and Hell, viz. Mothers and Fathers, and thus indifferent if not hostile to the thought of compromising with mothers (or ids) and fathers (or souls), something that could not be said to apply to those who, on the contrary, wish to have the 'best of both worlds' (an impossible wish!) and who are accordingly identifiable as Antichrists and Antispirits in Antipurgatory and Antiheaven respectively. One does not become a Christ or a Holy Spirit (Buddha?) by continuing to entertain the objective sensibilities of the World and/or Hell! On the contrary, one remains fundamentally an Antichrist or an Antispirit, and thus no better than those who profit from one's folly. In fact, probably worse, insofar as they will be more given to objective sensibility than to objective sensuality, and thus able to regard themselves, no matter how paradoxically, as existing in a superior light, a light not incompatible with the notion of 'his better half'.