"Thus we enter a time of great promise and hope. The Christ figure enters at a time ‘in history’ when the Xenophanesean process of demythologization had entirely influenced the Hellenic thought. This Xenophanesean process reached deep into the realm of Hellenic theology itself, existing in a varied form today as Rabbinical Judaism but also Capitalism. With this brought the idea that God was dead, that man had created God in his own image, or that God was purely a God of matter and stone. Another variant was that God had grown so old and tired, that Metatron was placed in charge of material affairs. Also the idea of the Demiurge is present in this.
Humanity however was still a this ‘time’ cognizant or self-aware of the history vs. myth dynamic, and from within the vulgarized version of Hellenism cum Hebraism as historiological religion, there existed a minority from the priestly caste who foresaw the entrance of the Myth through the Door of History, predicted as Mythra or Sol Invictus: realized as the historiological Christ. At a critical time this minority group of priests tapped into the collective consciousness of the broad masses, in particular the military. Mythra or Sol Invictus as a messianic Hellenism eventually predominated.
Christ as God transformed, the Logos, Creator and the Myth enters through the door of matter as a ‘historical personage’ with a mission to remythologize history. And in the same manner as the ever-present Buddha was simultaneously the historical Siddhārtha Gautama who existed along a ‘point in time’, the historical Christ figure is the reified Myth incarnate. It was significant of demythologization while at the same time having the telos of remythologization. The point of the historical Christ was disembodiment from historical matter.
Hebraic or Xenophanesean (vulgar) Hellenism is to early Christianity what Historiology is to a remythologizing form of Historiography.
Thus we can differentiate the Hegelianism of Marx from the ‘hegelianism’ of Fukayama. We can, through this narrative, see the USSR as apparently a historiological permutation with the esoteric telos of communion and remythologization. It was a doorway through philosophical materialism, presenting itself through a quasi-mythologization of historiology, as a critical attack on the impending consumerist midnight, the midnight of history. But it could not succeed over the consumerism of the Atlanticists for by this time man was already lacking the pre-conditions, fertile ground, a substrate. Man was too weak.
The Destruction of the USSR then might be compared to the Crucifixion of Christ. Then does the remythologization of Soviet hagiography lead us to a struggle against the Zombie apocalypse at the midnight of history? Would this be the resurrection of the socialism as a type of Byzantine order?
We now find ourselves with the emergent need to move towards a post-history, and an awakening of the myth."
The Christ figure vulgarized version of Hellenism
