It is now worth recalling the important role played by katechon in Christian politics, where in the Middle Ages - and partly during the longer period of preservation of the Byzantine paradigm in Eastern Europe (up to the theory of 'Moscow is the third Rome') - it was the presence or absence of an empire that served as the reference point for eschatological time. Christian society naturally held this account on the side of the Catechon, being in solidarity with it and the order embodied in it - the Roman order. But the location of such a vantage point necessarily had to involve Antichemenos, who at any moment could emerge from a gap in the Catechon enclosure of the Christian polis. In other words, the Antichæmenos, which had not been sufficiently conceptualised, was constantly and invariably present at the heart of Christian political thought.
After this methodological digression, let us return to the problem posed at the beginning: does this generalised figure of the 'Antichrist', which we have traced in various religious, morphological and even sociological contexts, have a common ontological denotation? Does a 'generalised Antichrist' exist?
Structural analysis of the eschatological scenario, the "antichrist calendar", the morphology of the end of the world
For Hinduism, the cyclic pattern is as follows. There is the night of Brahma and the day of Brahma. During Brahma's night period the world does not exist, while during the day period it does. Since Brahma is eternal, his days and nights do not follow one another but coexist, expressing his two aspects - the unrevealed and the manifested - Saguna Brahman, Saguna Brahman (Brahma with qualities) and Nirguna Brahman, Nirguṇa Brahman (Brahma without qualities). Each day of Brahma (mahakalpa) contains 1000 kalpas. Each kalpa has 14 manvantars - 7 manvantars of departure and 7 manvantars of return. In each manvantar there are 4 yugas (satya yuga, treta yuga, dvapara yuga and kali yuga).
In all eschatological currents of Christianity, the theme of the Antichrist manifests itself in one way or another. Thus, in the Russian schism it played a fundamental role. Indicative in this respect is the statement of an Old Believer, a representative of the extreme sect of the 'Vagabonds' (a follower of the famous 'runner' Antipas Yakovlev):
What is the semiotic structure of Traditionalism, i.e. of Tradition - or, if you like, of the 'primordial tradition'? This structure represents, with respect to specific traditions, a kind of meta-language that generalises the paradigmatic properties of specific traditions as specific languages. That is, we are dealing with a generalising set of signs, which we can try to ascribe to the field of the signifier.
The purpose of this article is to examine the figure of "the Antichrist" and the semantic field of "the end of times" without reference to any one particular religious tradition.