The only difference is the Radical Subject is not selected. To him no one comes. There is no fact of initiation. No figures angel of Initiator. There is only an eerie bestowal with nothing. The bestowal of pure pain that allows us to understand the structure of the initiatory act, but only from the even more profound mystery and ineffable structures that are not associated at all with any phenomenology, including even the phenomenology of initiation.
At first glance, Marx, and Guenon are dominated by a certain linearity in the views on development. The first prevails in the ascending line, the second – descending. Marx sees history as the sequential ascent through different formations, the highest – Communist. Guénon insists that there is a “caste degradation, and humanity itself is heading inexorably towards its end, which is the end of a cosmic cycle.
Culianu devoted his life to the secret religious history of the West. There is no doubt that he knew a lot, and perhaps it seemed he knew too much. Therefore, those who do not agree with the liberal version of events of the assassination of Culianu offer to appeal to his scientific heritage. It is unlikely that we will soon find the most likely answer.
After his death, Genghis Khan came to be venerated by the Mongols as the “Mongolian avatar” and a manifestation of the Tengri, the heavenly principle. The cult of Genghis Khan, established by his grandson Kublai Khan (the founder of the Yuan dynasty) in particular emphasized the sacred role of Genghis Khan’s two sacred banners called the “black sulde” and “white sulde” respectively, termed in Mongolian the hara-sulde and tsagan-sulde. In Mongolian, sulde means “soul” or “spirit.” These banners were considered to be symbols of the two aspects of the Mongolian avatar” in its super-temporal and superhuman quality. This symbolism of black and white remains the paradigm of the sacred Hyperborean formula.
Thus, it should be grasped that the Orthodox Church, similarly to the Shiite trend in Islam, is not subject to the strict division into exoteric and esoteric levels, this being true at least on the level of its archetypal organization of the sacred system. However, this does not mean that all of Orthodoxy is esoteric or that all the Orthodox are esotericists. Without a doubt, the division of “internal” and “external” planes is maintained in Orthodoxy as it is everywhere else depending on the personal qualities and “spiritual caste” of this or that human being. However, in our case, this division is not formalized, and the degree of initiatic quality depends exclusively on the internal nature of the believer and his efforts to realize his given spiritual possibilities.