CYCLE TWENTY-FOUR

1. NOUMENAL HEAVEN AGAINST NOUMENAL HELL. To contrast the objective selfishness of supercultural transcendentalism vis-à-vis the Holy Spirit of Heaven with the subjective selflessness of subnatural fundamentalism vis-à-vis the Mary Child, the quasi-supercultural transcendentalism of the Second Coming approximating to objective selfishness with regard to artificial visionary experience.

2. THE PURGATORIAL NETHERWORLD AGAINST THE WORLD. To contrast the objective selflessness of subcultural civilization vis-à-vis the Father with the objective selfishness of natural humanism vis-à-vis the Mother, the cultural civilization of the Son approximating to subjective selflessness with regard to intellectual knowledge.

3. PHENOMENAL HEAVEN AGAINST PHENOMENAL HELL. To contrast the subjective selfishness of cultural transcendentalism vis-à-vis the Holy Ghost with the objective selflessness of subnatural humanism vis-à-vis the Virgin Mary, the quasi-cultural transcendentalism of the Christ Child approximating to subjective selfishness with regard to prayerful devotion.

4. FUNDAMENTALIST HEAVEN AGAINST IDEALISTIC HELL. To contrast the subjective selfishness of subcultural fundamentalism vis-à-vis Allah with the objective selflessness of supernatural idealism vis-à-vis the Clear Light of the Void, the subcultural naturalism of Satan approximating to objective selfishness with regard to fiery emotions.

5. SUPERFEMININE UNIVERSALITY VIS-À-VIS SUPERMASCULINE UNIVERSALITY. Whereas the objective selflessness of the Clear Light of the Void is superfeminine, the objective selfishness of the Holy Spirit of Heaven is supermasculine, though both are alike universal.

6. PHENOMENAL/NOUMENAL GENDER INVERSIONS. Whereas objective selfishness is feminine in the phenomenal context of the Mother, it is supermasculine in the noumenal context of the Holy Spirit of Heaven. Conversely, whereas subjective selfishness is submasculine in the noumenal context of Allah, it is supermasculine in the phenomenal context of the Holy Ghost. Likewise, whereas objective selflessness is submasculine in the phenomenal context of the Father, it is superfeminine in the noumenal context of the Clear Light of the Void. Conversely, whereas subjective selflessness is subfeminine in the noumenal context of the Mary Child, it is masculine in the phenomenal context of the Son.

7. SUBMASCULINE TO SUPERMASCULINE. The noumenal context of Satan, corresponding in naturalistic terms to objective selfishness, is submasculine, whereas the phenomenal context of the Christ Child, corresponding to subjective selfishness, is masculine, and the noumenal context of the Second Coming, which corresponds to objective selfishness, supermasculine. Hence the Second Coming is further removed, in his supermasculine essence, from the subfeminine realm of the Mary Child than (is) the Christ Child from the subfeminine realm of the Virgin Mary.

8. SUPERHEATHEN TRIAD. Although the Superheathen triad of the Clear Light, Satan, and Allah is rooted in the objective selflessness of the superfeminine, it yet pits contrary modes of submasculine selfishness against its roots - objective (and fiery) in the Satanic context, and subjective (and soulful) in the Moslem one.

9. HEATHEN TRIAD. Although the Heathen triad of the Mother, the Son, and the Father is rooted in the objective selfishness of the Mother, it yet pits contrary modes of masculine selflessness against its roots - the Father's objective (and emotional), and the Son's subjective (and intellectual).

10. CHRISTIAN TRIAD. The Christian triad of the Virgin Mary, the Christ Child, and the Holy Ghost contrasts two modes of subjective selfishness with the objective selflessness of the subfeminine Virgin Mary, viz. the subjective selfishness of the Christ Child (prayerful) and of the Holy Ghost (contemplative).

11. SUPERCHRISTIAN TRIAD. Likewise, the Superchristian triad of the Mary Child, the Second Coming, and the Holy Spirit of Heaven contrasts two modes of objective selfishness with the subjective selflessness of the subfeminine Mary Child, viz. the objective selfishness of the Second Coming (visionary) and of the Holy Spirit of Heaven (spiritual).

12. TRINITARIAN AND TRIANGULAR. It is because of their similarly-oriented opposition to the subfeminine modes of selflessness that both the Christian and Superchristian triads are trinitarian rather than triangular. For they ascend either subjectively (Christian) or objectively (Superchristian) away from their respective roots, whereas the Heathen and Superheathen contexts of masculine/submasculine opposition to the feminine/superfeminine are divisible between subjective and objective options, which makes for a triangular triad for which the metaphor of a 'wheel of suffering' is not inappropriate.