CYCLE 100

1. DIAGONAL AXES. It would seem that, like elements and their corresponding elementinos, the relationship of, say, the Antichrist to Christ is less between materialism and nonconformism, as previously supposed, than between realism and nonconformism, so that we have the notion of an oblique, or diagonal, progression/regression from the one to the other, rather than contiguous spectra appertaining, in parallel alignment, to the Overworld. Instead, it would seem that, like electrons, the context of Antichrist appertains to the alpha World and the context of Christ, by contrast, to the omega Overworld (Purgatory). Likewise, with regard to the Antimother and the Mother, it would seem that the former is affiliated to the alpha Overworld and the latter to the omega World, since the distinction between neutrons and neutrinos is one of materialism and humanism. Similarly, with regard to the distinction between the Antispirit and the Holy Spirit, we would have, contrary to my original contentions, a diagonal axis comprising of naturalism and transcendentalism, the former appertaining, through protons, to the alpha Netherworld, and the latter, through protinos, to the omega Otherworld, so to speak. Finally, the distinction between the Antifather, or, better, Anti-allah (which is more genuinely extreme), and the Father/Allah would appertain to an idealist/fundamentalist axis, the photon aspect of which had relevance to the alpha Otherworld, the photino aspect ... relevance, by contrast, to the omega Netherworld.

2. RISES AND FALLS. The diagonal axes we have adumbrated in relation to complementary elements/elementinos and their theological parallels ... could be regarded as allowing for the possibility of a rise in the case of the subjective contexts, and of a fall in the case of the objective contexts, this in turn permitting flexibility with regard to an escape from negative salvation/damnation into their positive counterparts. Thus one can envisage a rise from the Antichrist to Christ, ugliness to knowledge, but a fall from the Anti-allah to Allah, illusion to strength. A rise from the Antispirit to the Holy Spirit, as from weakness to truth, but a fall from the Antimother to the Mother, as from ignorance to beauty. Such rises and falls should not, however, be confounded with damnation and salvation. On the contrary, they cut across the boundary line, so to speak, between elements and elementinos, whereas salvations and damnations don't. Also unique to rises and falls is the possibility of a regression within a rise (as from Christ to Antichrist) or a progression within a fall (as from the Mother to the Antimother). This would be because of the structural affinity of the complementary elements/elementinos on any given axis.

3. FROM THE ANTICHRIST TO CHRIST. To rise from the Antichrist to Christ, as from the sensuality of touch subjectivity to the sensibility of thought subjectivity, flesh to brain, anti-id to mind, soil to intellect, electrons to electrinos, ugliness to knowledge, sinner to saint.

4. FROM THE ANTIMOTHER TO THE MOTHER. To fall from the Antimother to the Mother, as from the sensuality of taste objectivity to the sensibility of maternal objectivity, tongue to womb, antimind to id, ice to child, neutrons to neutrinos, ignorance to beauty, crook to angel.

5. FROM THE ANTISPIRIT TO THE HOLY SPIRIT. To rise from the Antispirit to the Holy Spirit, as from the sensuality of aural subjectivity to the sensibility of breath subjectivity, ears to lungs, antispirit to spirit, fire to air, protons to protinos, weakness to truth, beast to God.

6. FROM THE ANTI-ALLAH/FATHER TO ALLAH/THE FATHER. To fall from the Anti-allah/Father to Allah/the Father, as from the sensuality of optical objectivity to the sensibility of pulse objectivity, eyes to heart, antisoul to soul, light to blood, photons to photinos, illusion to strength, Devil to warrior.

7. FROM COMMON SENSE TO UNCOMMON SENSIBILITY. To rise or fall from common sense to uncommon sensibility, thereby setting oneself up for the possibility of genuine damnation or salvation, the former from Mass to Time, and the latter from Volume to Space.

8. FALSITY OF NEGATIVE DAMNATION/SALVATION. Negative, or pseudo, damnation/salvation differs from its positive counterpart not only in terms of sensuality vis-à-vis sensibility, but with regard to the falsity of ‘salvation’ from Mass to Time and of ‘damnation’ from Volume to Space - the opposite, in effect, of their genuine counterparts.

9. PSEUDO VIS-À-VIS GENUINE SALVATION. Hence to contrast the pseudo-salvation of the Antichrist in the Antispirit (Satan/Jehovah), realism in naturalism, with the genuine salvation of Christ in the Holy Spirit, nonconformism in transcendentalism (whether with regard to Christianity or Superchristianity, Christ Child in Holy Ghost or Second Coming in Holy Spirit of Heaven).

10. PSEUDO VIS-À-VIS GENUINE DAMNATION. Hence to contrast the pseudo-damnation of the Antimother in the Antifather/Anti-allah (the Clear Light of the Void), materialism in idealism, with the genuine damnation of the Mother in the Father/Allah, humanism in fundamentalism (whether with regard to the emotional brain or, more completely, the heart/blood, which is effectively a distinction, so I contend, between the Father and Allah).

11. SUBMASCULINE/SUPERMASCULINE DISTINCTIONS IN SALVATION. The pseudo-salvation of the Antichrist in the Antispirit is from negative masculine to submasculine, whereas the genuine salvation of Christ in the Holy Spirit is from positive masculine to supermasculine.

12. SUPERFEMININE/SUBFEMININE DISTINCTIONS IN DAMNATION. The pseudo-damnation of the Antimother in the Antifather/Anti-allah is from negative feminine to superfeminine, whereas the genuine damnation of the Mother in the Father/Allah is from positive feminine to subfeminine.

13. GENDER BASES OF DAMNATION AND SALVATION. What the above tells us is that damnation and salvation, whether pseudo or genuine, are basically gender-based, with females, when functioning in a predominantly feminine manner, exposed to the former and males, when functioning in a predominantly masculine manner, entitled to the latter. A woman can generally do no better than fall into a context embracing the possibility of a less severe damnation, as from humanism to fundamentalism, whereas men have the option of rising to a context embracing the possibility of a more genuine salvation, as from nonconformism to transcendentalism.

14. NO 'FALL OF MAN'. Strictly speaking, there is no such thing as the 'fall of man', considered from a gender standpoint. Men can only rise and women fall, the former from electrons to electrinos, negative to positive nature, and the latter from neutrons to neutrinos, negative to positive civilization, with the contrary fates of cultural salvation and barbarous damnation waiting in the wings, so to speak, to claim from nature and civilization their respective noumenal dues.

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