Antikeimenos [8]


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.

Antikeimenos [4]


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).

Antikeimenos [2]


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.