Daniil Andreev. «The Rose of the World»
Book XII. Possibilities

XII. Chapter 3. The Cult

Providential forces always stand on guard. They are always ready to give a helping hand to each and every one of us. They tirelessly work upon every single soul and its destiny. Each soul is an arena for their struggle with the demonic principle, and the whole of the life of the soul consists of a continuous chain of choices rising before the “I”, which either expedite or paralyze the help coming from the principle of the Light.

The soul is just like a traveller feeling his or her way across a rickety bridge. From the other side, there is a helping hand; yet, in order to grab hold of it, the traveler is to reach out his or her hand in that direction. Any good deed, any right choice, and any light-filled movement of the soul, prayer included, make up the hand reaching out to the forces of the Light. This essentially answers the question, why pray, why participate in worship. I am using the word “prayer” in the broadest sense here. It is a solitary communication of the soul with God or with the forces of the Light cocreating with Him; so too the state of adoration, awe, and spiritual delight, in which the heart becomes overtaken when contemplating Beauty, Loftiness, or Greatness; a catharsis uplifting the human soul, with a work of art being the catapult; finally, its participation in purifying and elevating temple rites.

Prayer can be solitary (e.g. in a cell) or collective when its wordless song is being weaved into the solemn flow of worship. Both these kinds of activities are equally important. Solitary prayer is an exertion of the soul when – far apart from the spiritual Heart of the world, yet connecting to it through a single and unique string – it makes this string twang in a high pitch, fending off nightly shadows. As for collective prayer, it is a concerted exertion of thousands of such strings, it is a choral filling up each soul with a foretaste of the universal harmony. For worship is not an arbitrary activity thought up by humans, but a mystical one, that is, the one reflecting the harmonious reality of higher spheres and bringing down its powers into our heart. Hence the profound justifiability of what we call “the cult”. Hence the intense prayerful life setting the ground for the creative and mystical life of the coming temples of the Rose of the World.

What is a rite? It is a sacred ceremony grounded in the inner experience of the person and aimed at seeking help from the extrasensory light-filled forces or for preventing adversarial influences, which emanate from the extrasensory forces of darkness.

What is a sacrament? – It is a sacred ceremony, whereby the superconscious roots of the human being will take in Divine grace. That is, the “will” is being nourished in its advancement toward harmony between the individuality and the universe, spirit and flesh, human and Deity.

For this reason, any indifference of the consciousness or lack of faith on the part of the recipient of the sacrament does not incapacitate this activity. Hence comes the ability to perform the sacrament to atheists, those seriously ill, and children. Yet, the involvement of the mind and personal faith facilitates and expedites the flow of the effluences of Grace from the superconscious roots of the will into the sphere of the waking consciousness.

The transrational and transpersonal nature of the sacraments also warrant their efficacy, even given the lack of faith and mystical concentration on the part of those performing them. Hence the independence of the sacrament’s power from the personal qualities and psychological state of the ecclesiastic. Yet, his or her focus, faith, and penetration into the meaning of what is being performed becomes transferred to the sacrament’s recipient, that is, facilitates his or her apprehension of the grace-filled effluence.

A sacrament can be performed by anyone. Yet, for better efficacy, it is more advisable that it be performed by those who have gone through temptation, and have a certain spiritual and cultural background, culminating in their own initiation, which is a sacrament in and of itself. An austere years-long temptation, which an ecclesiastic is supposed to go through, would make him or her more conscious of what is being done and more focused during the sacrament, thus ensuring the highest efficacy thereof.

Yet, the nature of the sacrament is such that it contains nothing spiritually harmful either for the believer performing it, albeit he or she may not be initiated, or for its recipients. Therefore, performing the sacrament by laymen cannot be banned. Given a pressing need for the sacrament and the absence of an ecclesiastic, such an activity is all the more welcome. The sacrament is not to be performed only in one case: when one of its participants – either the celebrant or the recipient – has a sacrilegious motive.

While acknowledging the mystical efficacy of the sacraments, which had been established by the ancient Christianity and been performed by ecclesiastics of Christian churches, one, however, cannot leave unnoticed that, due to shifts in the global religious consciousness over the last centuries, our modified understanding aims to attach an essentially new significance to certain sacraments, the Eucharist being among them. Most importantly, the new religious consciousness intensifies the inner need for the sacraments, of which neither the patriarchs of the great Christian churches, nor the founders and creators of non-Christian denominations could have dreamt. Moreover, it is not just about the sacraments: this need is sweeping across the entire field of sacred rites. It longs for collective prayers to be offered up to the hierarchies of the invisible world that had been beyond the consciousness of the creators of the ancient religious forms. It yearns for the rituals, which would hallow the entirety of life: not only the upward vertical momentum of the human soul, that is, the elevation of the soul, but also its horizontal development – the enlargement of the soul’s compass, as it were. This yearning, which had emerged long ago and has never quite been stilled, reached its highest in the epoch of the global wars. It has reached such a degree of intensity that the outcry, rising up to the heavens, cannot but elicit a response.

The Spirit breathes where it wants. The contention, something to the effect that the revelation in the post-apostolic centuries had hallowed only the church fathers and been crystallized in the ecumenical councils, is characteristic of the type of consciousness which abides in the forms of old Christian confessions and only in them. The new type of consciousness hears the revelation resound as in the hymns of the Vedas and Ikhnaton, so too in the epiphanies of Gautama Buddha and Ramanuja, Valentine and Maimonides, in Goethe’s “Faust”, in the musical dramas of Wagner, and in the stanzas of many great poets – the new consciousness hears it as clearly in all these as in the hymns of John of Damascus or in Vasily the Great’s liturgy. Moreover, it hears it in its own depths and yearns for its perfect materialization.

Humanity had been waiting for too long for a new voice to start ringing out from the church pulpits and pedestals. All existing creeds proved to be only capable of preserving the old content and old forms. The voice is ringing from where it has never been expected: from the depths of everyday life, from prison cells, from solitary midnight rooms, from the thicket of the forest. Its heralds have not been ordained by the ecclesiastics of either the West or the East. Neither the Orthodox patriarchs, nor the Roman pope, nor the theologians of Protestant churches have found acceptance for that which they have been preaching. Yet, a day will come, when what they have annunciated will become the heart wherein, having forgotten their old contentions, theologians, patriarchs, and archpriests of all religions will concur and say: Yes.

Shall I give a pale glimpse of the impressions from the temple worship without resorting to large excerpts from poetic and musical worship texts? Yet, coverage of the worship texts is far beyond the scope of my book. They are already sensed and resound in the depths of the soul, and everyone intuiting them aspires to prepare themselves for their verbal and musical embodiment. One already distinguishes certain phrases, certain fragments of choirs and consecrations; at times, one clearly sees the snippets of those sacred rites full of indescribable beauty. It is not in my destiny to live to see those sacraments “in flesh and blood” rather than as a creative intuition, in the temples erected on the vergrads’ squares and filled with a singing and supplicating throng. I am praying to God to extend my days such that, having accomplished the rest, at least I would be able to listen into and compile the last of my books – worship in the Rose of the World.

After all, what can I do here and now? Just to make a few sketchy instructions in a dry and passionless language about the inner space of those shrines and the purpose of some of them.

The center of the vergrad, its heart and, at the same time, the pinnacle is the Sun of the World temple. Without it, it is impossible to picture vergrads in small towns, which would do without many other constructions.

Since my early years, the image of this temple has haunted my mind’s eye. I see it as too general an outline to be able to put it down as a vivid blueprint. Yet, I become overtaken with a feeling of incomparable magnificence every time this image pops in my mind. Plated with a white marble of sorts, it nestles on top of the hills towering over the riverbend, with wide stairs leading to it. Each stair rises to it from one of the four sides as though expanding the heavy pediment and cutting through the ring of the monumental colonnades, which perch on high. Each stair faces a high white wall with three semicircular gates and a golden emblem at the top – a winged heart inside the winged sun. Rising above the colonnades and central wall are the roofs: making up an intricate system of hefty golden steps, they serve as pedestals of sorts for five white, slightly tapering towers. The central tower is larger than the others; yet, all five are embellished with narrow vertical divisions and crowned with golden domes. It appears that clouds are holding onto their strange crosses.

Essentially, each tower crowns a special side-altar underneath it. The ledge-like roofs underneath the central tower are more magnificent; below is located the inner space of the shrine, wider and more grandiose – heading upwards, it morphs into the inner hollow of the main tower. There, at the giddying height of the dome, the emblem of the glaring Sun, inscribed into the equal-ended cross with four tapering rays, shines evenly through slowly changing bluish plumes.

As I see it, the nave of the central shrine is skirted with rows of columns, which support the choir balcony, and faces the wide “ambo” (an oblong altar with steps on each end, translator’s note); the latter is detached from the main altar with an arcade. Festive worship happens there, when the behind-the-altar “leadlight” (colored glass leaded together, t/n) image slides apart, thus making a tall opening into the outer space. There shapes up the north-eastern leg of the horizon, and the morning disk of the summer sun rises from behind the city roofs so as to parade along the heavenly arch of the longest day in the year. Through the breach behind the altar, supplicants come out to the open terrace overlooking the city that faces the northeast. Here, visible both to those gathering on the square and participating in the temple prayers, the precept performs a high service to the Sun in its three facets: as an embodiment of a great life-giving spirit; as the womb, which has spawned forth the physical substance of the entirety of the Earth and of everything earthly; and as the image and likelihood of the Supreme.

Fitted out with state-of-the-art technologies, the temple would be capable of ridding the congregation of any outer inconveniences or hindrances and enable the externalities of any complex and magnificent activities presupposing a crowded gathering. The switchboard to the mechanical part would be taken out to the choir balcony, and so too the organs, as well as the seating for orchestras and the clergy.

I picture side-altars of the Most Holy Mother and God-Son being to the right and to the left from the main altar wherein the First Hypostases is worshipped. They would open into the main hall with two high arches; heavy drapes would be curtaining off the embrasures of those arches on a normal day. On looking back, one would see similar arches sideways from the main entrance, with side-altars for the Synclite of Russia and the Synclite of the World standing behind.

In the vergrads of smaller towns, there is no call to have individual temples dedicated to one of the Trinity’s hypostases or individual temples – to Synclites: the need for those cults can be satisfied with the worship in the corresponding side-altars of the Sun of the World temple. Yet, apart from those side-altars, large cities will inevitably see special temples having precisely this purpose.

The cult of the Supreme, the cult of the Sun of the World will not exhaust religious conceptualization, in which the Rose of the World will clothe historical and cultural events, as well as the personal happenings of human life. The sacrament of birth; the rites of passage corresponding to the different ages of children and their maturation; the sacrament of marriage and the sacrament of divorce; the sacrament of camaraderie – a sacred action blessing the union of two souls in a lofty friendship; blessing creativity, whether it be art, education, medical treatment, social life, love, family, enlightenment of animals, or forms and kinds, which are not foreseeable to us as of yet – all this will become a part of the Rose of the World’s rites. Some of these will be oriented toward the hierarchies of the Christian Transmyth, others – toward the Synclites of metacultures and the Synclite of humankind, toward the Great Elementals and Mother Earth, and, finally, toward Her, upon whose advent we are placing our hopes.

Oh, the cult of the Most Holy Mother and Her expression on the earth – Zventa-Sventanna – will be as beautiful as a spring sky and as spotless. This cult should have no male ecclesiastics. Caution and care should stand guard against any murk and be more alert and meticulous in that cult than in any other. It would be impossible to warrant its purity, should ecclesiastics of both genders or even men alone take part in its rituals. Only the utmost lucidity of consciousness and purity of the soul can ensure that the ecclesiastic would not mar those sacred acts, unintentionally or otherwise, with droplets of subtle psychic venom, would not adulterate the atmosphere of the most pure worship with effluences of spiritual amorousness and some emotional-poetic exaltation. For this reason, male ecclesiastics are to be barred entrance into the altars of the Most Holy Mother and Zventa-Sventana, except on two or three special celebrations when one of the archpriests would serve together with the priestesses. That is why the temple of the Most Holy Mother is connected with a female monastery of sorts – not like the one that used to cripple destinies with harsh ordeals in the times past, but where strict monastic vows are taken for a strictly defined term, not exceeding a decade. No one would object to this. Quite the reverse: upon expiration of the term, the church will bless the still-in-her-prime priestess to withdraw from the monastic vows and come back into worldly life in order to fulfill her universal human duty: love, motherhood, and nurturance.

There will be, perhaps, yet another category amid ecclesiastics of this second, blue hierarchy: women taking to the temple life in their twilight years when everything personal has burned out of their souls. Only old age would allow them to go into the fields wherein, apart from the cult, “the people of the blue clothes” will be expressing themselves, be it education, medical treatment, and, perhaps, ethical rehabilitation of criminals.

There is an immense field of human life, with which, so far, the only sacrament of the Christian cult has been directly linked: the relationship between men and women and its associated sacrament of marriage. In the chapter on Femininity, I have already pointed out that the great ascetic era – the one that has been imprinted so hardhandedly and implacably in the historic Christianity – underplayed marriage and childbearing, albeit hallowed them as a sacrament, while prioritizing the much higher regarded monastic life. It would be more accurate to say that marriage and childbearing had been simply tolerated – just that. Only some are aware of the following contradiction in the marriage ritual: the very hierarchies, in which blessings are sought to sanctify marriage, favor celibacy and self-restraint as a straighter road toward them. The hierarchies of the Christian Myth are precisely such. Is it appropriate to ask permission for a spousal cohabitation from Jesus Christ whereas the very thought of His human marriage would come as sacrilegious? Or from great saints that have achieved saintliness precisely in singlehood? Or from the Holy Virgin Mary? They speak of the miracle in Cana of Galilee. Yet, is it conceivable to pit this singular episode in the whole evangelic history against the imperative spirit of all other Gospel chapters, against countless sayings of evangelists, against Apostles and Christ Himself that hold up renunciation from all earthly attachments as the loftiest ideal? Hadn’t the mission of Christ in Enrof been interrupted, it is quite plausible that the miracle in Cana of Galilee would have become the beginning of the chain of His activities to completely transform the physical reality of marriage and love. Yet, it was not to be. It should come as no surprise that the verbalization of the sacrament of marriage proved to be somewhat contrived and dry. It feels that “Rejoice, O Isaiah!” was inserted by some friar as ordered by higher religious hierarchs. It seems that it did not occur to anyone in Christianity to sanctify such a tremendously important event as the birth of a child with a profound and elaborate ritual. As for divorce, this turned out nearly impossible, both theologically and factually: “What God has put together, let no man put asunder”.

Yet, when the will of God manifests in the union of the two betrothed, it does not show as thunder and lightning or some miraculous intrusion of the hierarchies into our visible world but as the voice of love that is now speaking in their hearts, as their own desire for this union to happen. This voice of love is nothing but a Divine voice. The sacrament of marriage is a mystical act, aimed at having the higher spiritual forces descend into the will of the two beloved ones so as to help them realize this love in their spousal cohabitation without muddying, distorting, and exhausting this love. Well, what if their hearts are willing to part? If one of them has ascertained that love is no more, and, in its stead, a new love toward another person has emerged in a similarly mysterious way? Not as a fleeting infatuation but as a deep and undefeatable feeling? Who has said, from where is it known, what sage has proclaimed that love can come only once in a lifetime and never again? What Puritanical ignorance in human souls can push the way of a select few onto others? Even if it is not about discovering a new love, the couple may have just realized that to continue living together is nothing but a mutual, useless torture – isn’t this yearning for freedom a manifestation of the very Divine Will in the human being? Christ’s words “What God has put together, let no man put asunder” is not a binding legal rule but a moral behest, that is, a spiritual warning. It means that if God – the voice of the mutual love heard by both hearts – has united their lives, let each of them be cautioned against undoing the union under the influence of all too human temptations: indulging in the base freedoms of the self, egotism, fleeting fancies and passions, laziness, lust, and impatience. Then why do we manacle the entire life with the inseverable bonds, which the sacrament of marriage presupposes? As though a sacrament is incapable of inviting spiritual help into such a compass of efforts that would see marriage as a long-term rather than life-long or eternal enterprise! Why do we sanctify the union of the beloved couple with one sacrament and are unwilling to sanctify the pain of their parting with another? Can’t we have a mystical act, which would invite new spiritual powers into the will of the parting to help them cleanse their hearts from mutual animosity, petty discontent, jealousy, self-love, grudges? Can’t we dignify the inner act of parting such that the parting spouses would remain mutually respectful, mutually well-disposed, and mutually grateful friends?

Besides, marriage itself can be of different kinds and forms. To my mind, when a youth and a maiden stand before the altar, there is no call to impose matrimonial vows upon them for more than several years, and it is more becoming to ask for Mother Earth’s and even the All-Human Aphrodite’s rather than for the Christian Transmyth hierarchies’ help at that. Only over years, once the union has proved to be strong and the love between the partners – to be lasting, another sacrament is possible, this time addressing only Mother Earth and the Sun to send down a more grace-filled help for the next, lengthier stage, albeit not for eternity just as yet. Once, finally, this term is over, and the love between the spouses has grown deeper and stronger, endured all trials of life, and been on the rise; once, in the face of imminent separation in the clutches of death, they feel the need for their love to be blessed from above and thus outgrow into an eternal feeling – only then the priestess of the Most Holy Mother would seal their spiritual destinies with a sacrament of eternal marriage, of their eternal companionship in all the worlds.

With regard to the architecture and artistic style of the temples dedicated to the Most Holy Mother, I picture these, in a way, as varieties of the Sun of the World temples. It is not hard to guess that the prevailing color in their interior is going to be hues of blue whereas the building exterior’s finishing will be either silver-bluish or combining gold, blue, and white.

It would be only natural to suppose that temples to the God-Son, mainly dedicated to the image of Jesus Christ, will neighbor the temples to the Most Holy Mother. It does not seem to me that this cult will be much different from that of the old Christianity; however, certain differences are unavoidable. The ancient liturgical texts are weighed down with the burdensome legacy of the Old Testament, of which the spirit is precisely that component of Christianity to be revised in the first place. Everything, suffusing worship with the antiquated spirit of Judaism, cannot be left as is. From the other side, the Christian cult does not contain even a glimpse of what has made up the ascending path, activities, and creativity of Jesus Christ since his transformation, known as “the ascension” in the Gospels. Meanwhile, nineteen centuries have passed since then. In their unflagging struggle with the Antigod’s forces, the Savior and His great friends have transformed entire systems of worlds in all the metacultures by turning eternal tormentories into purgatories. The greatest of the enlightened, those making up the Elite of Shadanakar, have been creating truly spectacular worlds. Just as a reminder, the foundations of Usnorm, the layer of the eternal worship of all the humankinds in Shadanakar, was created by the great spirit that had last walked the earth as John the Evangelist. Neither is it possible to forget that the planes of such worlds as the Heavenly Russia, Roman-Catholic Eden, Byzantium Paradise, and Monsalvat are created by the great spirits, known as the Apostles Andrew and Peter, John the Baptist, and the legendary Titurel mentioned only in esoteric teachings. For how long are we supposed to keep a deathly hush about the ongoing and multifarious struggle, which the forces of Christ have been waging with the thousand-faced spawns of the Antigod, and his ever-changing global schemes? For how long and in the name of what do we have to pretend that we know nothing about the global prospects awaiting us – about the coming antichrist, his reign, and his demise, about what had been ciphered two thousands years ago in the prophecy on the Second Coming and the Last Judgment? Who gave us the right to keep the lid on the dizzying joy from knowing about the imminent “thousand year reign” when millions of the enlightened – those having ascended, are ascending, and due to ascend into the Zatomises of metacultures – will receive their birth on the transformed earth? When the time will come for the millennia, of which the purpose is in saving all those fallen into the bottom layers of Shadanakar, in reuniting with them, in struggling to jolt demonic forces into the ascending trajectory, into the enlightenment of all the layers of bramfatura, and in the expiation of the Antigod himself? All this and much more cannot be kept unmanifest in the cult of Christ the Savior; we do not have the right to silence all this in our worship of the Logos.

The third of the Rose of the World’s ecclesiastic hierarchies is going to be associated with this cult. Whilst the first of them, that is, the hierarchy of the Triune God, symbolized with the Sun of the World and its first hypostases God-Father, can be assigned with the color gold and the second one – with sky-blue or blue, the ecclesiastics of the God-Son, Planetary Logos, Jesus Christ can be legitimately clothed in white in accordance with mystical tradition.
These three hierarchies, all three cults have a universal, cosmic significance. Essentially, they can and must be a single one for the whole of humanity. On top of this, the teaching of the Rose of the World features such aspects in that it appeals only to the people of one culture, that is, to one suprapeople. Metahistorical unification of humanity is a grandiose process bound to be progressing only gradually. As long as there are metacultures with all their historical idiosyncrasies, the one teaching will be being refracted through different cultural prisms accounting for the differences in the historical trajectories, the sum of the accumulated knowledge and wisdom, and historical obligement. Undifferentiated in its highest manifestations, the Rose of the World creates for itself a foundation of sorts in every culture in the form of an ethical and metahistorical teaching, along with a cult, targeting only a certain people. Such a teaching will talk about the planes of the given metaculture, its Synclite and zatomis, its shrastras and antihumankind, about destinies and images of its great saints, geniuses, and heroes – in sum, about everything that directly and acutely concerns only those belonging to this particular culture. It will teach every people how to understand its past and present; it will make clear the specific tasks of each of the peoples in the light of its metaculture. While forming the generations, the teaching will focus on nurturing largely those aspects of the personality, which, once formed, are to be engaged most actively into the creative realization of the given culture’s tasks.

Such an aspect of the one teaching targeting, for example, the Japanese people, could be the transformed Shintoism.

The aspect oriented toward the Jewry could be the transformed Judaism.

The aspect facing the German people would have first been created based on the metahistorical revelation streaming down into the culture of Germany. This aspect could be provisionally called Deutschentuhm1.

The aspect oriented toward the Indian people (if I am not mistaken, “bharattva” by name) would summarize the metahistorical experience of precisely this people.

The aspect of the universal religion, solely associated with the Russian people, is Rossianism. It teaches about our metaculture, our Synclite, the historical and otherworldly doings of the Russian heroes, geniuses, and saints. It teaches about the light-filled and dark hierarchies manifesting their will in our culture and history; about religious, cultural, and social obligement of our suprapeople; about Russian morality, both individual and collective. It readies Russians for serving the whole of humanity. It is fashioning the Rossian cult.

Hence comes the inevitability of the fourth cult and fourth hierarchy of the Rose of the World. The color, which is to be assigned to it, will be purple, perhaps. For the Russian peoples, this cult will be Rossian, with its hierarchy being the Rossian one.

I picture a big oval hall with the entrance at one of its oblong ends and with the altar pedestal at the other. The provisional images shimmer on the immensely tall behind-the-altar painting in the Rossian temple: with the many-winged demiurge Yarosvet blessing Navna, who sits on the throne with baby-girl Zventa-Sventana on her lap. It is the colonnades rather than walls, which separate this hall from a ring-like side altar around it: in the semigloom of the high niches and the nearby steps rising above the floor, there dimly scintillate the large narrow metaportraits of the kin-guardians, geniuses, messengers, and saints of our country. On a certain day, the lights are lit up, and the worship – a semblance of an Orthodox akathist –


1 German spirit (from German, editor’s note)


is conducted before each of those portraits. As for the outside of the temple wall, white sculptural portraits (portraits in the conventional sense) sit in the corresponding niches as illustrations of the life-like images of those people. As for the metaportraits, before which the worship is going to be conducted, these are just provisional images of the enlightened ones – the way they are in the zatomis. It goes without saying that the inability to accurately reproduce a four-dimensional image on a two-dimensional plane and to express the nine-color spectrum of those worlds with the seven-color means of Enrof would dictate the relative nature of those metaportraits. Yet, no matter the relativity of the image, it is the only one worthy of receiving prayers. The reason being: only the prayer, which addresses not human beings – regardless of the way these beings had been decades or centuries ago – but, rather, their enlightened, otherworldly selves abiding and creating in the Heavenly Russia, is inherently legitimate and meaningful.

Alongside pantheons of certain suprapeople and nations, those of humanity – the Synclite of the World and the Elite of Shadanakar – will certainly be erected. To my mind, over time, no town will be without such a pantheon, for the great spirits that have reached the highest worlds are friends and co-creators of the whole of humanity.

Yet, vergrads also include other kinds of shrines, which have never and could never be before. They are to be put in no other place but beside bodies of water – rivers, lakes, or channels with running water. These are temples to the elementals. The Rose of the World will teach the way to amplify sensual pleasure through interacting with nature, to deepen our joy through communicating with her spirits, to purify and justify our joy in fulfilling our duty toward her. So far, only Indian religions with their behest of “ahimsa” – the ban on making any living beings suffer – seem to have approached genuine religio-ethical love toward nature. Yet, ahimsa, for the most part, targets humans and animals; the elementals stay outside of the behest except for the souls of some rivers. Meanwhile, it has been long overdue to realize the harm we do by decimating forests, by ravaging watercourses in the name of hydro-energy generation, and by turning meadows and grasslands into the landscape of shoddy suburbs and settlements. Let these words of mine not be taken as traditional moans and groans of indolent and poetically disposed individuals: the harm we are inflicting upon ourselves is quite concrete, albeit not utilitarian. It is the very psychological defect, the very growing vacuum in the soul of humanity, which forms as nature is being replaced with antinature. The defect I am talking about is the hypertrophy of two spheres of the human being – reason and primitive sensuality at the expense of all other dying-out potentialities. This defect grows in parallel to the harm we do to the marvelous worlds of Liurna, Arashamf, Darainna, and Murohamma, Faltora, and the Land of the Elves. And quite the reverse: by planting new trees, taking care of forests, enlarging gardens, establishing wilderness parks, and the greening of towns, we do good not only to us but also to them. Yet, this alone does not suffice. As long as we are guided purely with a utilitarian interest, with the thirst for material gain, we become enriched only in physical terms. Only when we do all that not for our own selfish ends, but for the sake of the enlightening of nature, of making room for the light-filled elementals to enliven her, and of ridding her from demonic elementals – only then would we begin to fulfill our duty toward her in earnest. Nothing attracts the light-filled elementals more than gardening and tree planting. Without gardening, done around shrines and spread all over the world, the cult of the elementals is not tenable. It is only natural that, with its gleeful and pure ceremonies, this cult will hallow and spiritualize the stages of annual field work, whilst many other rites will be so simple – a mere child would be able to do them – and poetic that they will effortlessly integrate into the people’s daily rounds of life.

Sports ought to be spiritualized with the lasting sense of friendship with the light-filled elementals, too. Why does an average athlete astound us with the primitivity of his or her psychological makeup these days? Why are his or her thoughts solely engrossed with questions of sports equipment, whilst his or her feelings are dominated by the instinct of rivalry and the devil’s kin of ambitiousness, along with the huge devil of conceit? A possibility of connecting with the elementals, of which the emanations surround the athlete rather often and for quite long, is totally beyond him or her. He or she stays thousands of kilometers away from the thought that once his or her body is submerged and forging ahead with a spectacular brace, all to the delight of onlookers – however much he or she is focused on performing the movements correctly, one particle of his or her consciousness is to be always hungrily watching, feeling out, and thinking over the streaming and splashes of water, those wings and hands of Liurna’s beings that eagerly embrace his or her body. If, while skiing, he or she is darting down the mountain, one corpuscle of his or her consciousness – no matter what the other corpuscles are busy with – is to apprehend those attracted by his or her boldness, dexterity, and speed, those elementals of Nivenna and Ahash that are kissing his or her face with the wind. As for sliding down the fluffy snow and the smooth curvature of the earthly surface, this is to be taken as the curvature of the beloved woman’s body.

For the Earth is not only our mother; in some deep, inexplicable sense, she is also our beloved. We ought to keep in mind the behest of Dostoevsky that entreated us to kiss the earth. On expanding this behest, we ought to enable our feet to kiss the earth continuously, with each step. This is a double joy – the joy of interacting with the elements and the joy from the elementals’s joy shining through them – will permeate our games, dance, ablutions, sports, field work, floriculture and gardening, rearing of animals, tourism, and the whole of physical culture. This is what the cult of the elementals is going to be – a peaceful and joyful cult full of happiness. It will come along with planting trees and flowers, clearing the overgrowth, worshipping the Sun and the Earth, and performing folk rites dedicated to the elementals.

The influence of humanity upon the elementals is tremendous, albeit not yet acknowledged by us. Modern spiritless civilization is dealing them a heavy blow. For example, if the system of sluices and dams, which has crippled the Volga, keeps on functioning for as long as a hundred years, the Volga will become as dead as Mars, the latter being a planet having rivers but no elementals, with its vegetation existing by mere force of inertia, that is, by the physical laws behind atmospheric motions and precipitation. I do not mean to say that sluicing and building hydroelectric power plants are to be abandoned altogether. It only means that the green hierarchy of the Rose of the World, that is, the hierarchy of the elementals is to supervise such works permeating them with the spirit of selflessness, amicability, faith, and spirituality.

Recently, a dam has been built close to Mysuru, a city in South India. It is erected on the very Kaveri river, which, according to the Hindu beliefs, is filled with a life-giving water by the goddess Kaveri born in the Western Ghats mountains. A Soviet journalist, who was fortunate to visit that place, writes as follows:

“The dam looked fabulous, too, with a great lake spreading amid bare, sun-scorched hills. Equally fabulous was the garden with fountains, set up close to the dam… Clever and skillful hands grew a garden of an extraordinary splendor and beauty, which nature herself pales in comparison to… Walking past straight channels and round basins, we crossed the entire garden and took the stairs – there was an almost soundless waterfall in their center – leading up to the pavilion of goddess Kaveri. Glittering in soft gold, the goddess was pressing a jar against her chest, with gushing water brimming over. Standing before her, our hosts put together their hands in a prayerful gesture and raised them to their faces: this meant both a greeting and an expression of gratitude. All other Indians passing by would also stop and prayerfully fold their hands before the goddess. They thanked her for giving them water and favoring the majestic dam.”2

It has a profound significance. This is the very living connection between the people’s soul and the light-filled elementals, which I am talking about. And it is only natural that we encounter this connection precisely in the Indian people – one of the most genius peoples in terms of religiosity.

Emanations of people’s light-filled spirituality have an immense impact on the dark elementals. They recede and become partially reborn. This is why there is a striking difference between rivers flowing across different countries of the same tropical belt: some are meandering across impassible and almost uninhabited forests just like the Amazon River and Orinoco, whereas others are washing the countries with a high spiritual, unlike technological, culture: I mean the Ganges, Nerbudda, Irrawaddy, and Mekong. The nature of many great rivers of South America, the banks of which are inhabited by primitive tribes almost devoid of spirituality, is demonized throughout: it is hard to imagine wilder fauna and more eerie flora than the animal and plant kingdoms belonging to those basins. As for the rivers of India and Indo-Malay, they are nurturers and benefactresses of these countries; one has to see them with his or her own eyes to feel the emanation of inexplicable peace, amicability, and the otherworldly coolness and warmth wafting over their waters. Inasmuch as we are not aware of it, this is the consequence of the influence of the purified, salved, and light-bound human souls – emanations of the peoples that have been living on the banks of those rivers for centuries and millennia ever accumulating their spirituality. The same was happening in the Nile valley and, albeit to a lesser degree, on the rivers of Europe and Russia. Had similar hotbeds of spirituality emerged on the banks of the Orinoco and Amazon River, the predatory and gruesome elementals of Gannix would have receded in a few centuries’ time, whereas the light-filled elementals would have flown into there and transform nature.

The measures taken by the Rose of the World in transforming the face of the earth will have even more traction due to their clarity, profoundness, and spiritual expediency, unlike just groping about.


2 Kraminov D. «Across India». M., 1956. p. 184-186.


As strange as it may seem, I picture the main components of the temples to the elementals as a reservoir and a stadium placed in parallel to each other. Each of them is skirted from one side with open, roofless amphitheaters of sorts, whilst the building of the main shrine will be sandwiched between the reservoir and stadium slightly jutting out into them with its terraces. Its flat roof with a small tower placed in the middle is also made into a terrace. An open winding staircase is leading to a small platform on top of the tower. Here, the solar and lunar deities, along with the great elementals of the planet’s air and waters are worshipped. The interior could be designated for worship, as well as for more private ceremonies in wintertime, whether it be birth, education and maturation of children, the first or the second marriage. As for the stadiums and reservoirs, these are designated for crowded activities, in which dance, sports, game, and doxology are commingled, making up a mysterial whole. These activities fine-tune the soul and the body for apprehending the elementals, their proximity and their efficacy. They permeate the fleshly joys with spirituality and clothe the experience of the near light-filled worlds with a pure and cheerful feeling, not unlike youthful glee.

The “green” ecclesiastics of the elementals is the fifth and last hierarchy of the Rose of the World. It will differ from the rest of the hierarchies through a host of unique and idiosyncratic characteristics. Apparently, each hierarchy will have its own special set of rules and place special demands upon its members. Being enlisted into the hierarchy of the Sun of the World, into the ecclesiastics of the God-Sun and of the Synclites would presuppose an extensive education, both general and specialized, a long preparation, and having passed a rather serious trial. It is all too well known that, as soon as any human movement, be it religious, social, or political, starts gaining traction, many of those self-interested and self-serving tend to join its ranks. It is not hard to imagine how many individuals having no inner connection to the ideals of the Rose of the World will make haste to become affiliated with it, thus trying to turn it into a playfield for their ambition and self-gain. At least to some degree, this cannot be avoided. Yet, at the same time, this can be mitigated. Once the new spirituality enjoys a greater social acceptance and plays a more significant role in society, there have to be barriers in place to sift out random and unprincipled people from entering it. Perhaps, aspirants will eventually have to pass a voluntary probation period, up to two- or three-year seclusion in the conditions averaging a monastic cell, a study, and a solitary confinement. Perhaps, the probationary will be able to leave his or her place of trial any time, yet at the cost of forfeiting the ordainment. Besides, the sum of knowledge required for successfully performing the tasks, which any ecclesiastic is expected to come to terms with, is so great, his or her responsibility is so high, and the range of activity is so broad that acquiring those skills and knowledge will take quite a lengthy course. For this reason, men no younger than thirty-five years of age would be eligible for entering the white and purple hierarchies. The functions of the blue hierarchy appear as being much narrower; that is why activities of the priestesses ought to begin earlier and either finish by thirty, or transform further on, such that all necessary knowledge and experience would become acquired “on the go”, through daily practice.

Apart from performing its cult duties, the green ecclesiastics will be responsible for two other tasks. First: having the youth enriched and steeped with spirituality of the elementals, unlike exposing them to the plain and blunting physical education of our day. Closely connected to this is their leading role in the transformed youth organizations, as well as in the natural-science, agronomical, and zoo-formative ones.

Unlike some profound and universal knowledge or life experience, activities of this kind will require, rather, youthful liveliness, strength, bodily harmony and beauty, zeal, and inexhaustible cheerfulness. With such clarity I can see those merry sun-tanned youths and maidens clothed in emerald green garbs, wearing green capes in cool weather, everywhere and at all times barefooted, taking care of flower gardens both deftly and with great skill, pole-jumping, apprehending the proximity of the light-filled elementals in a ritual dance, or offering flowers and fruits to the Moon and the Sun to the singing of youthful voices! I picture them surrounded with students or giving lectures to adolescents, or gliding through the hustle and bustle of streets, or enjoying themselves in a meadow and looking at the sky with their hands put behind their heads. Lucky ones! What a beautiful youth, what a harmonious life, what a complete love, and what wonderful children they will have!

The green spirituality will have yet another task: being at the helm of the activities concerning the transformation and enlightenment of nature. For this end, young age, power, and purity will no longer suffice – experience, both lived and spiritual, as well as knowledge, as scientific, so transphysical, will be a must. It seems to me that all this can be gained over time, in parallel to working in temples to the elementals and in schools. If the period of seclusion is ever required here, it has to be living in nature, perhaps, in a wildlife sanctuary.

Here I am, almost done laying out the concept. I totally understand how complex it is, and how few people will be thirsty enough spiritually to plod through the ins and outs of this book. Over time, the number of such people will grow, and there will be as interpreters, so popularizers of it. Yet, from another side, the teaching will be replenished through the spiritual experience of many, many others, and, during the reign of the Rose of the World, its complexity will grow so much that only a few will be able to comprehend and embrace it in all its entirety. Let it be! It is good that the teaching will retain its esoteric depth: not everything, and not at all times, is to be made plain on the square, be it even the square of a vergrad.

Yet, at certain particularly joyful hours I am capable of apprehending (sometimes, these moments come on their own) echoes of a great festive worship, which is being performed in front of tens of thousands of people and attended – once in a year – by all five spiritualities of the Rose of the World. The sounds of golden trumpets reach my heart – very high, right under the very dome of the great temple’s main tower. The town is still in the dark, whereas the dome and those trumpets are already gleaming, lit by the rays of the sun: the summer solstice is rising. I hear the melody, I see the side-altar embrasure in the temple swinging open and the scarlet disk, jagged alongside with the line of the city’s horizon, making an appearance before the people. I see representatives of all the spiritualities standing around the altar table, with the priestess of the Most Holy Mother and the priestess of the Great Elementals being among them. I distinguish all the celebrants – all seven of them -stretching out their right hands over the altar table. I cannot see clearly what kind of sacrament they are performing, but I do see the harmony of their slow movements and hear the most senior of them – the supreme guide of humanity – addressing the Sun:

– Glory to Thee, the rising Sun!

Thundering choirs are repeating these words, and the golden trumpets are blowing outside the temple, under the dome.

– Glory to thee, the ascending heart! – the supreme guide makes his second enunciation. I see him, accompanied by the hierarchs of all the spiritualities, heading for the eastern terrace through the open embrasure. When the thunder of the choir dies out, and the trumpets repeat their sounding the third time, I see the supreme guide approaching the parapet over the square and enunciating, while raising the winged heart-lampion shining from inside at the backdrop of the scarlet disk:

– Blessed be the yearned-for meeting at the zenith!

to the next part: 12.4 The Prince of the Darkness
to the previous part: 12.2 The Outer Measures
to the beginning: «The Rose of the World». Table of contents
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