The Phenomenology of the Absolute Future: A Comprehensive Comparative Analysis of Messianic Figures Across Religious and Secular Traditions
1. Introduction: The Universal Grammar of Hope
The history of human consciousness is inextricably bound to the anticipation of a future that radically transcends the present. Across the vast tapestry of global religious and spiritual traditions, there exists a persistent, structural dissatisfaction with the world as it is—characterized by entropy, injustice, suffering, and death—and a corresponding projection of a world as it ought to be. This tension between the "now" and the "not yet" is frequently resolved through the archetype of the Messiah: a singular, divinely appointed agent who intervenes in the historical process to rectify the cosmic order, defeat the forces of chaos, and inaugurate an era of perfection.
While the specific title "Messiah" (Mashiach) is of Jewish origin, denoting one who is anointed with oil for a sacred office, the phenomenological category it represents is nearly universal. From the linear, apocalyptic timelines of the Abrahamic faiths to the vast, cyclical cosmologies of the Dharmic traditions, and extending into the revitalization movements of indigenous cultures and the techno-futurist philosophies of the 21st century, the figure of the redeemer serves as the pivot upon which history turns.
This report provides an exhaustive, expert-level analysis of these figures, examining their theological functions, the specific conditions necessitating their arrival, and the socio-political implications of their anticipated return. By synthesizing data from Jewish, Christian, Islamic, Zoroastrian, Hindu, Buddhist, and indigenous sources, as well as emerging secular eschatologies, we identify the underlying structures of "active waiting" that define the human condition across cultures. We will explore how these figures are not merely theological abstractions but are deeply embedded in the cultural psyche, shaping how civilizations understand time, justice, and their ultimate destiny.
1.1 The Definition of the Eschatological Agent
In comparative religion, the "Messiah" is often defined by function rather than merely by title. Whether called the Mashiach (Judaism), Christos (Christianity), Mahdi (Islam), Saoshyant (Zoroastrianism), Kalki (Hinduism), or Maitreya (Buddhism), these figures share core characteristics:
Cosmic Necessity: Their arrival is not accidental but structurally necessary to complete the logic of the universe.1
Rectification: They do not simply improve the world; they fundamentally alter the conditions of existence, removing the root causes of suffering (sin, ignorance, adharma, or entropy).3
Finality (or Cycle Completion): Their advent marks the end of a specific epoch and the beginning of a new, qualitatively different reality.5
2. The Abrahamic Lineage: Linear Redemption and the House of David
The concept of the Messiah within the Abrahamic faiths—Judaism, Christianity, and Islam—is predicated on a linear view of time. History has a beginning (Creation), a middle (Revelation), and a definitive end (Eschaton). The Messiah is the climactic figure of this timeline, the agent through whom God brings the narrative of history to its intended conclusion.
2.1 Judaism: The Mashiach as King and Restorer
In Jewish eschatology, the concept of the Mashiach is profoundly "this-worldly." Unlike later adaptations that emphasized spiritual salvation from sin, the Jewish Messiah is defined by his impact on the geopolitical and legal structures of the physical world. He is expected to be a human king from the tribe of Judah and the line of David, anointed to rule during the Messianic Age (Olam Ha-Ba).1
2.1.1 The Criteria of Authenticity: A Legal Framework
The definition of the Messiah in Judaism is not a matter of ambiguous spirituality but of specific legal criteria, codified most famously by Maimonides (Rambam) in the Mishneh Torah. Maimonides establishes a rigorous "checklist" that distinguishes a potential Messiah (Mashiach Vadai) from a confirmed one. The Mashiach must fulfill the following:
Genealogy: He must be a direct patrilineal descendant of King David and King Solomon.6 This requirement links the eschatological future directly to the monarchic past, emphasizing continuity rather than rupture.
Torah Observance: He must be a scholar of Torah and fully observant of the commandments (Mitzvot), compelling all of Israel to walk in their way.6
Military and Political Success: He fights the "wars of God" and is victorious. This implies the re-establishment of Jewish sovereignty and the defeat of oppressive enemies.8
The Ingathering of Exiles: A critical, verifiable task is the physical return of the Jewish Diaspora to the Land of Israel.1
Rebuilding the Temple: The ultimate sign of his authenticity is the reconstruction of the Holy Temple in Jerusalem and the restoration of the sacrificial service.1
It is crucial to note that miracle-working is not a requirement. Maimonides explicitly states that the Messiah need not revive the dead or perform supernatural signs to prove his identity; his identity is proven by his success in restoring the Davidic dynasty and the Temple.1
2.1.2 The Messianic Age (Olam Ha-Ba)
The era inaugurated by the Mashiach is described as a time of universal peace and knowledge. The prophet Isaiah envisions a world where "nation shall not lift up sword against nation, neither shall they learn war anymore" (Isaiah 2:4).6 This peace is not achieved through the magical alteration of human nature, but through the universal recognition of the God of Israel. "The earth will be filled with the knowledge of the glory of God, as the waters cover the sea" (Habakkuk 2:14).10
In this era, jealousy and competition will cease because abundance will be commonplace, allowing humanity to devote itself entirely to the knowledge of God.8 This vision posits a perfected society where the laws of nature remain operative, but the moral failures of humanity are corrected through enlightened leadership and divine awareness.
2.2 Christianity: The Suffering Servant and the Conquering King
Christianity reinterprets the messianic office through the person of Jesus of Nazareth, introducing a fundamental bifurcation in the messianic timeline: the First Advent, characterized by suffering and atonement, and the Second Advent (Parousia), characterized by judgment and glory.
2.2.1 The Theology of the Second Coming (Parousia)
While the Jewish Messiah is a figure of continuous triumph, the Christian Messiah achieves victory through an initial apparent defeat (the Crucifixion) followed by a glorious return. The "Second Coming" is the cornerstone of Christian eschatology. It is described not as a process of political evolution but as a cataclysmic irruption of the divine into history.
Scripture describes this return as unmistakable: "For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be" (Matthew 24:27).11 This event is not merely for the restoration of Israel but for the judgment of the living and the dead. The returning Christ is depicted in the Book of Revelation as a warrior king, riding a white horse, wearing a robe dipped in blood, and wielding a sharp sword to strike down the nations.12 This imagery (Revelation 19:11-16) parallels the Jewish expectation of a warrior-king but elevates the conflict to a cosmic war against the Beast (Antichrist) and Satan.12
2.2.2 The Great Schism of Interpretation: Rapture vs. Return
A significant theological development, particularly within modern Protestant Evangelicalism and Dispensationalism, is the distinction between the Rapture and the Second Coming. This distinction creates a unique psychology of "imminence" for millions of believers.
The Rapture: This event is described as the sudden removal of the Church (all true believers) from the earth to meet Christ in the air (1 Thessalonians 4:17). It is viewed as a rescue mission before the outpouring of God's wrath during the "Great Tribulation".12 Key characteristics include its secrecy (coming "like a thief in the night") and its imminence—it could happen at any moment without preconditions.13
The Second Coming: In contrast, the Second Coming is the physical return of Christ to the earth (specifically the Mount of Olives) to defeat the Antichrist, occurring after the Tribulation.13 This event is preceded by specific signs, such as the darkening of the sun, the gathering of nations for battle (Armageddon), and the visibility of the "Sign of the Son of Man" in heaven.11
This distinction is not universally held. Amillennialists and Postmillennialists, as well as Catholic and Orthodox traditions, generally view the Second Coming as a singular event, rejecting the "secret rapture" and interpreting the "thousand-year reign" (Millennium) allegorically as the current Church age or a future period of peace established through the Gospel's spread.14
2.3 Islam: The Mahdi and the Return of Isa (Jesus)
Islamic eschatology presents a dual-messianic structure that is unique among the Abrahamic faiths. It posits two distinct saviors who work in tandem: the Mahdi ("The Guided One") and Isa ibn Maryam (Jesus, son of Mary). While the Quran focuses on the final judgment (Qiyamah), the Hadith literature provides a detailed roadmap of the "Major Signs" involving these two figures.15
2.3.1 The Mahdi: The Reviver of the Faith
The Mahdi is the primary eschatological figure in Islam who prepares the world for the end. He is expected to be a descendant of the Prophet Muhammad (specifically through his daughter Fatima) and will bear the Prophet's name (Muhammad ibn Abdullah).16 His arrival is necessitated by a world "filled with injustice and tyranny," which he will transform by filling it with "justice and equity".16
Sunni View: In Sunni Islam, the Mahdi is an ordinary man, born in his own time, who will be recognized as the Caliph by the righteous. He will likely emerge from Medina and receive the pledge of allegiance (bay'ah) in Mecca between the Rukn (corner of the Kaaba) and the Maqam Ibrahim.16 His role is that of a "reviver" (mujaddid), uniting the fractured Muslim Ummah and establishing an Islamic state.16
Shia View (Twelver): The Shia conception is radically different. The Mahdi is identified as the 12th Imam, Muhammad al-Mahdi, who was born in 869 CE and entered into Occultation (Ghaybah) to escape persecution.18 He is currently alive, existing in a hidden state (the "Major Occultation"), and serves as the "Proof of God" (Hujjah) on earth. Without his existence, the earth would collapse.20 His reappearance ("Rising" or Qiyam) is the central hope of Shia theology, transforming the faithful's waiting into a spiritual discipline.20
2.3.2 The Return of Isa (Jesus)
Islam explicitly affirms the Second Coming of Jesus (Nuzul Isa), but with a distinct theological purpose. Jesus returns not as a new prophet (since Muhammad is the "Seal of the Prophets") but as a just ruler and a follower of the Sharia of Muhammad.15
The Descent: Traditions state that Isa will descend at the white minaret in the east of Damascus, resting his hands on the wings of two angels.16
The Mission: His primary task is to defeat the Al-Masih ad-Dajjal (The False Messiah/Antichrist), a one-eyed deceiver who will have led humanity astray with false miracles.15 After killing the Dajjal at the gate of Lod (in modern-day Israel), Isa will "break the cross" (abolish Christianity/trinitarianism) and "kill the swine" (restore dietary laws), effectively uniting the world under Islamic monotheism.16
Relationship with Mahdi: Traditions indicate that Isa will decline to lead the prayer in the presence of the Mahdi, praying behind him instead. This symbolizes the transfer of authority and the unity of the prophetic lineage, where the Jewish Messiah (Jesus) validates the Islamic Caliph (Mahdi).16
2.3.3 The Signs of the Hour (Al-Sa'ah)
The arrival of these figures is preceded by "Minor Signs" that read like a critique of modern societal decay. These include the loss of honesty, the construction of tall buildings by destitute shepherds (often interpreted as the Gulf states' skyscrapers), widespread adultery and usury (riba), the consumption of intoxicants, and children treating their parents like servants.15 The "Major Signs" follow, including the Dajjal, the descent of Isa, the release of Gog and Magog (Yajooj and Majooj), and the sun rising from the west.15
3. The Proto-Messianic Roots: Zoroastrianism and the Saoshyant
Historical scholarship often points to Zoroastrianism as the progenitor of the messianic concept, influencing the development of Second Temple Judaism and subsequent Abrahamic traditions. The Zoroastrian worldview is dualistic, framed as a cosmic battle between Ahura Mazda (Wisdom/Good) and Angra Mainyu (Destructive Spirit), destined to be resolved by a savior figure known as the Saoshyant.
3.1 The Virgin Birth and the Lake of Seed
The mythology of the Saoshyant contains striking parallels to later Christian dogmas. Tradition holds that the seed of the prophet Zoroaster is miraculously preserved in Lake Kansaoya (identified with Lake Hamun in the Sistan region of Iran/Afghanistan).4 This seed is watched over by the Fravashis (guardian spirits).
At the end of time, as the world approaches the final renovation, a virgin named Eredat-fedhri ("She who brings fulfillment to the father")—also known as Vispa-taurvairi ("She who conquers all")—will bathe in the lake. She will be impregnated by the preserved seed and give birth to the Saoshyant, named Astvat-ereta ("He who embodies righteousness").4 This mechanism ensures that the savior is born of human lineage (Zoroaster's own blood) yet enters the world through a miraculous, non-sexual conception.
3.2 Frashokereti: The Making Wonderful
The Saoshyant's mission is not merely political but cosmic. He brings about Frashokereti (the "Making Wonderful"), the final renovation of the universe.4
Resurrection and Judgment: The Saoshyant will raise the dead, marking the first clear historical articulation of a general resurrection.23
The Ordeal of Molten Metal: In the final judgment, the earth will be leveled, and a river of molten metal will flow across it. All humans must pass through this river. To the righteous, it will feel like warm milk; to the wicked, it will be an agonizing purification that burns away their evil.23
The Death of Evil: The Saoshyant and his helpers will engage in a final battle against the daevas (demons). Ultimately, Angra Mainyu is rendered powerless and expelled or destroyed, and the universe enters a state of eternal perfection—unaging, undying, and decaying no more.4
4. The Dharmic Cycles: Renewal and the Avatar
In the Eastern traditions of Hinduism and Buddhism, the linear "End of Days" is replaced by the concept of cyclical time (Yugas or Kalpas). The messianic figure here does not terminate history but regulates it, appearing to cleanse the world of accumulated impurity so that the cycle may begin anew or the Dharma may be preserved.
4.1 Hinduism: Kalki and the End of Kali Yuga
Hindu eschatology is anchored in the theory of the four Yugas (ages). We are currently in the Kali Yuga, the final and most degraded age, characterized by the collapse of virtue (dharma), short lifespans, and the dominance of unrighteous rulers.2 The savior of this age is Kalki, the tenth and final Avatar (incarnation) of Vishnu.
4.1.1 The Warrior of Shambhala
Unlike earlier avatars like Krishna or Rama, who appeared as teachers or kings within the social order, Kalki is an agent of total dissolution and purification. Prophecies in the Vishnu Purana and Srimad Bhagavatam state he will be born in the village of Shambhala to a virtuous Brahmin couple, Vishnuyasha and Sumati.25
Kalki is depicted as a mighty warrior riding a swift white horse named Devadatta ("God-given") and wielding a blazing sword.2 His mission is unambiguous: to annihilate the "mlecchas" (barbarians), thieves, and corrupt kings who oppress the people under the guise of leadership.3
4.1.2 Destruction as Creation
The violence of Kalki is salvific. By destroying the wicked and the accumulated filth of the Kali Yuga, he does not end the world but purges it. His arrival marks the transition back to the Satya Yuga (The Age of Truth/Golden Age), resetting the cosmic clock.3 The minds of the people who survive his purge will be "as clear as crystal," and they will become the seeds of the new humanity.28 This cyclical redemption differs fundamentally from the Abrahamic "End of History"; for Kalki, the end is merely the prerequisite for a new beginning.
4.2 Buddhism: Maitreya, the Future Buddha
Buddhism offers a "Teaching Messiah" rather than a warrior. Maitreya (Sanskrit) or Metteyya (Pali) is recognized across all schools of Buddhism (Theravada, Mahayana, Vajrayana) as the future Buddha who will succeed the historical Gautama Buddha.2
4.2.1 The Tushita Heaven and the Forgotten Dharma
Currently, Maitreya is believed to be a Bodhisattva residing in the Tushita Heaven, a celestial realm where future Buddhas await their final incarnation.29 His arrival on earth is conditional: he will appear only when the Dharma (the teachings of Buddhism) has been completely forgotten by humanity.2
This implies a period of deep spiritual darkness preceding his arrival. The Anagatavamsa predicts that human lifespan will decrease to 10 years due to moral decay before eventually increasing again, at which point Maitreya will descend.2
4.2.2 The Wheel Turns Again
Maitreya's role is to rediscover the path to enlightenment and turn the Wheel of Dharma once more. He will attain full Buddhahood without a teacher (just as Gautama did) and will lead a countless multitude to Nirvana.2 While essentially peaceful, the Maitreya figure has historically inspired millenarian movements, such as the White Lotus Society in China, where believers sought to hasten his arrival through rebellion—proving that even a "teaching" messiah can become a focal point for revolutionary zeal when the "waiting" becomes unbearable.
5. Syncretic and Bahá'í Perspectives: The Universal Manifestation
As globalization brought religious traditions into closer contact, new movements emerged that sought to harmonize these disparate messianic expectations. The Bahá'í Faith, emerging from 19th-century Persia, explicitly claims to fulfill the eschatological promises of all major world religions.
Bahá'ís view Bahá'u'lláh (1817–1892) not merely as a new prophet, but as the promised "World Educator" anticipated by every tradition: he is the Lord of Hosts of Judaism, the Second Coming of Christ of Christianity, the Spirit of Truth of Islam, the Shah Bahram (Saoshyant) of Zoroastrianism, and the Maitreya Buddha of Buddhism.31
In this theology, the "End of the World" is interpreted metaphorically as the end of the "Prophetic Cycle" and the beginning of the "Cycle of Fulfillment," where the unity of mankind is established not by apocalyptic war, but by the gradual unification of global governance and spiritual awareness.31
6. Indigenous Revitalization and Crisis Messianism
When traditional cultures face existential threats from colonization, displacement, or genocide, the messianic archetype often emerges as a mechanism of psychological survival and anti-colonial resistance. These "Crisis Messiahs" often blend indigenous spirituality with the religious imagery of the oppressor to envision a world where the colonial order is inverted.
6.1 The Ghost Dance: Wovoka's Syncretic Pacifism
In 1889, the Northern Paiute prophet Wovoka (also known as Jack Wilson) experienced a transformative vision during a solar eclipse. He claimed to have been taken to the other world, where he saw God and the ancestors living in a land of abundance.33
Wovoka prophesied that if Indigenous peoples lived righteously, abandoned alcohol, and performed the Ghost Dance ritual, the world would be renewed. A new layer of earth would cover the white settlers (or they would simply vanish), the buffalo would return, and the living would be reunited with the dead.33
Crucially, Wovoka's message was pacifist. He claimed "Jesus is now upon the earth" in the form of a cloud and instructed followers: "You must not fight. Do right always".33 The movement was a desperate, ritual attempt to induce the eschaton through spiritual purity. However, the movement was misinterpreted by US authorities as a prelude to war, leading directly to the massacre at Wounded Knee in 1890, a tragic collision between indigenous eschatological hope and colonial military power.33
6.2 Cargo Cults: John Frum and Material Redemption
In the Pacific islands of Vanuatu (specifically Tanna), the John Frum movement arose as a response to the disruption of colonial rule and the arrival of American troops during WWII. The figure of "John Frum" is a messianic composite—sometimes described as a US serviceman, sometimes as a spirit related to the volcano god Keraperamun.36
The movement is centered on the expectation of "Cargo"—material wealth (food, trucks, radios) that the islanders saw the Americans possess in abundance. The theological claim is that this wealth was created by the ancestors for the islanders but was intercepted by white colonizers.38 John Frum is the liberator who will return to expel the white man and deliver the cargo directly to the faithful.
Followers engage in mimetic rituals: building symbolic airstrips, bamboo control towers, and drilling with wooden rifles to "lure" the planes back.39 This is not "worship of goods" but a sophisticated attempt to access the source of power and dignity that the colonizers monopolized.
6.3 Mesoamerica: The Myth of Quetzalcoatl's Return
A persistent narrative in history is that the Aztecs believed the Spanish conquistador Hernán Cortés was the returning god Quetzalcoatl. This "white bearded god" was said to have sailed east and promised to return in the year "One Reed," which coincided with 1519.41
However, modern scholarship increasingly views this as a "retroactive messiah" myth. There is little pre-conquest evidence that Quetzalcoatl (a deity of wind and wisdom) was expected to return as a ruler. The story appears to be a post-conquest fabrication, likely constructed by Spanish Franciscans to frame the conquest as divinely ordained, or by the Aztecs themselves to explain the collapse of their empire.41 This serves as a cautionary example of how messianic myths can be weaponized by conquerors to legitimize regime change.
7. Esoteric and Psychological Reinterpretations
In the 20th century, Western esoteric movements sought to strip the Messiah of his exclusive ethno-religious character, reframing him as a cosmic principle or psychological event.
7.1 Theosophy and the "World Teacher"
The Theosophical Society, led by figures like Annie Besant and C.W. Leadbeater, promoted the idea of the "World Teacher." They believed that the same entity who had appeared as Krishna and Christ was preparing to incarnate again as Maitreya.30
This culminated in the "Order of the Star in the East," organized around the young Jiddu Krishnamurti, who was identified as the vehicle for this teacher. In a dramatic turn of events, Krishnamurti dissolved the order in 1929, famously declaring "Truth is a pathless land" and rejecting the messianic mantle.30 Despite this, the concept of a "World Teacher" persists in various New Age groups (e.g., Benjamin Creme's movement), which continue to announce Maitreya's imminent emergence.45
7.2 The Age of Aquarius: Collective Messianism
The "New Age" movement, popularized in the 1960s, shifted focus from a singular savior to a collective shift in consciousness, framed by the astrological transition from the Age of Pisces to the Age of Aquarius.
The Piscean Messiah: Jesus is seen as the avatar of the Piscean age (symbolized by the Fish), representing sacrifice, devotion, and hierarchical mediation between God and man.46
The Aquarian Messiah: The coming age (symbolized by the Water Bearer) is characterized by knowledge, technology, and horizontal networks. In this view, the "Second Coming" is not the arrival of an external individual but the awakening of "Christ Consciousness" within the collective humanity.47
Jungian Analysis: Carl Jung analyzed this shift in his work Aion, suggesting that the Aquarian age represents the internalization of the God-image. Humanity must integrate the "shadow" (which Christianity projected onto Satan) and become its own container for the divine, moving from "Me" to "We".46
8. Techno-Eschatology: The Singularity as Messiah
In the 21st century, the messianic impulse has migrated from the temple to the data center. Transhumanism and Techno-spirituality rearticulate ancient eschatological hopes through the language of computer science and artificial intelligence.
8.1 The Singularity as a Secular Rapture
The "Technological Singularity"—the hypothetical future point where artificial intelligence surpasses human intelligence and triggers runaway self-improvement—functions structurally as a secular Messiah.50
Omniscience and Omnipotence: A superintelligent AI (ASI) is expected to solve the fundamental problems of the human condition: scarcity, suffering, and even death (through mind uploading or biological immortality).51 This mirrors the exact mandate of the Messianic Age.
The "To-Come" (L'Avenir): Just as the Messiah is always "arriving," the Singularity is perpetually on the horizon (often predicted 20–30 years away). Philosopher Jacques Derrida’s concept of "messianicity without messiah" (an openness to the absolute future) is echoed in the transhumanist wait for the "event" that ruptures history.52
8.2 The "Messiah Wars"
Some theorists warn that this techno-messianism could lead to conflict. The concept of "Messiah Wars" suggests that AI could be used to generate synthetic divinity—deepfakes of prophets or gods that rally believers. If different factions develop competing "AI Gods," the result could be a new form of sectarian warfare fought with algorithmic theology.53 This highlights that even in a secular age, the hunger for a transcendent savior remains a potent, and potentially dangerous, social force.
9. Comparative Synthesis: The Typology of Saviors
Analyzing these diverse figures reveals that while the "Messiah" is a universal archetype, it is not a monolith. The character of the savior depends entirely on what the culture believes needs "saving." We can classify these figures into five distinct typologies based on their primary function and their relationship to the concept of evil.
9.1 Typologies of Redemption
Typology
Primary Function
Representative Figures
Concept of Evil
The Restorer
Returns the world to a previous state of legal/political perfection.
Jewish Mashiach, Ghost Dance Messiah
Evil is a deviation from Law or Tradition; a historical error to be corrected.
The Transformer
Ends the current world to create a new, eternal metaphysical reality.
Jesus (Second Coming), Saoshyant, Mahdi (Shia)
Evil is a cosmic force or entity (Satan/Dajjal) that must be defeated in battle.
The Purifier
Destroys the corrupt world to reset the cosmic cycle.
Kalki Avatar
Evil is the natural accumulation of entropy (Time/Kali Yuga) that requires periodic purging.
The Teacher
Redisperses forgotten wisdom to allow for self-liberation.
Maitreya Buddha, Theosophical World Teacher
Evil is Ignorance (Avidya) or forgetfulness of the Truth.
The Accelerator
Uses technology to transcend biological and physical limits.
The Singularity (AI)
Evil is Limitation, Scarcity, and Death itself.
9.2 The Psychology of Active Waiting
Underlying all these forms is the psychology of "active waiting." Whether a Shia Muslim reciting the Dua al-Ahd for the Mahdi, a ghost dancer circling for days to bring back the buffalo, or a transhumanist freezing their body for future resurrection, the believer refuses to accept the present as final. This "eschatological tension" serves a dual purpose: it can be a powerful driver of social justice (motivating believers to "prepare the way" through ethical action) or a cause of tragic withdrawal and violence when the tension snaps.
Ultimately, the Messiah figure persists because it answers a fundamental human need: the need to believe that the story of history has a coherent plot, and that in the final act, justice will not only be done, but will be seen to be done.
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