Our concern here is with how the liminal space is always the point at which the recursive logic of colonialism returns to re-gain ground to remind us of the onto-epistemological auto-immunity of Universal Man (i.e., the European conception of the subject, discussed further below). As we have seen throughout history, the horizon of the apocalypse comes first in the messianic Judeo-Christian image of total destruction through which slavery becomes justified as a mean of salvation of the Prometheus Man. The apocalypse finds in techno-scientific progress a universal model of civilization rooted in the mathematics of divide-and-conquer, where space becomes subsumed by the nexus of whiteness, patriarchy, and capitalist logics, which constantly anticipate the end by constantly reproducing its unconditional violence. Then this space moves from a disciplinary modification of the flesh (i.e., a constant self-checking; a discourse on risk and resilience) to strategies of control acting to fully preclude the future through the socio-techniques of prediction and its emergentist actions. As theorized throughout the literature, the constitution of whiteness necessitates the fabrication of Blackness; masculinity necessitates the creation of femininity; heterosexuality needs the construction of homosexuality; and ability will not exist without the formation of disability. While the double-edged sword of capital oscillates between these polarities and keeps the apocalypse as the placeholder of the full self-annihilation of the Western subject, on the other hand, in Octavia Butler’s The Parable of the Sower and Xenogenesis we see that “the end of the world as we know it” has already happened and the possibility to keep on living on this planet includes a becoming-alien and the abolition of all forms of enslavement to allow the thought, the image of trans-collective “difference without separability.”