Daniil Andreev. «The Rose of the World»
Book III. The Structure of Shadanakar: Worlds of Ascent

III. Chapter 2. The Zatomis

The summits of metacultures, the zatomises, to a certain extent follow the geographical contours of their respective cultures in Enrof. All zatomises have four dimensions, but they each differ in their number of time streams. The materiality of the sakwala is created by the Principalities, one of the angelic hierarchies. The zatomises themselves are slowly built through the combined efforts of hierarchies, heroes, geniuses, saints, and a broad spectrum of people capable of creative work, both while the suprapeople that produced them continues its historical journey and after, when that journey comes to an end, and millions of its immortal monads continue to ascend from one height of universal knowledge and creative work to another. Each of the zatomises was founded by a great human spirit.

From a distance, the planes bear a remote semblance to our natural environment. The natural element on Earth that best describes the zatomis landscape is clouds in the sky. Regions of soft mist glowing with an inner light are the equivalent of our oceans and seas. They are the souls of marine elementals. The place of rivers of Enrof is taken by the rivers' own souls, forms of inexpressible beauty to which the words “shimmering mists” do not do justice. The vegetation bears little semblance to ours: it is the souls of elementals which we will speak of later. I think it sufficient for now to state that the souls of some elementals abide in the zatomises in the intervals between incarnations.

The alternation of night and day takes place on the planes in the exact same manner as here, resulting as it does from the identical rotation of the planet on its axis. The weather fluctuates between pleasant and gorgeous.

Higher humankind – the Synclites of metacultures – is our hope, our joy, our buttress, and our aspiration. Saints, as well as some kin-guardians and heroes, enter zatomises almost immediately after their death in Enrof, quickly passing through the worlds of Enlightenment. History makes no mention of the overwhelming majority of such souls, those who lived quiet lives among the people, leaving no traces in chronicles or legend but only in the memory of those who knew them or heard of them from eyewitnesses. They are the unsung heroes of our life. To think otherwise – in other words, to picture the Synclite of a metaculture as a kind of «celebrity» gathering – would only go to show that our moral-mystical mind is still fast asleep.

Others, in particular, the recipients of special gifts who have fallen into the depths of purgatories after death are raised up by the forces of Light, which shorten the duration of their expiatory cleansing so they may join the Synclite. Some geniuses of the arts, many kin-guardians and heroes, and all saints unraveled their karmic knots while still in Enrof, having expiated the weight of their sins. For them, death was a wide-open gate to the zatomises.

Death caught others still burdened, and thus unprepared, for the higher planes. Such people must first pass through a series of planes in the upper purgatories (upper relative to the terrible circles of magma and the Earth's core, but lower relative to where we are). After finally reaching Gotimna, thousands of those souls do not choose to descend anew to Enrof, choosing instead to work and contribute to the great struggle from within the zatomis communities.

A third group of people did not burden their souls in Enrof with any mortal sins, but their outlook, the scope of their knowledge, and their sense of the cosmic – expanded though they were in Olirna – need to grow still more. For them, departure from Olirna marks the beginning of travels, sometimes long, lasting even centuries, until they are capable of internalizing the tasks and wisdom of their Synclite. Thus, from the time of their death in Enrof until they join the Synclite, these souls do not undergo atonement but the expansion and enrichment of their selves.

Reincarnation is far from a universal law. The majority of monads do proceed along that path, however. They have already undergone a number of births among different peoples in Enrof, in different metacultures, even in different millennia in different corners of the globe, and many of them journeyed through other dominions of Shadanakar before their human cycle. Their shelts could even have presided over beings of the plant or animal worlds. Others have experienced, in times immemorial, incarnations as Titans, protoangels, or daemons. Recollections of their garland of births are stored in their deep memory, and the spiritual stature of such monads is especially great, the well of their memories is especially deep, and their future wisdom is distinguished by particular breadth. All recipients of a higher gift of artistic genius have woven such garlands of past reincarnations. Saints of Christian metacultures, unlike the saints of some Eastern metacultures, embark primarily on a different journey of ascent, one that brings them to Enrof but once. But during travels through other planes, that journey reveals to their eyes such heights of the universe that the memory burns within them like a star, and its rays disentangle their hearts from all webs of darkness during their one life in Enrof.

The activities of the Synclites are boundless in variety and scope and are in many respects beyond our power to comprehend. I can point to three branches of their activities: help, creative work, and struggle.

Help is for everyone who has not yet reached the zatomis. The angels of darkness, keepers of the purgatories, would not release their victims for centuries to come if not for the tireless efforts of the Synclites. Those suffering in the horrifying worlds of the magma and the Earth's core would be imprisoned there right up until the third global period. (We are now only approaching the end of the first.) If it were not for the Synclites, those living in Enrof would be encased in an almost impenetrable shell of spiritual darkness.

But that work – rescuing and relieving some, protecting and enriching others, and enlightening still others – is only one branch. Another branch is the creation of independent things of value, the significance of which cannot be exaggerated. But contemplating, let alone understanding, the works of the Synclitesis possible for us only to a minimal degree. To convey their meaning using our concepts is completely out of the question.

Somewhat easier to grasp is the third branch of the Synclites's activities: their struggle with the demonic powers. One might say that they fight in the literal sense, but their weapons, of course, do not have a single thing in common with weapons in Enrof. They vary greatly according to both the degree of control they have over one's own being and those against whom they are directed. They all operate on the same principle, however, which is the concentration of volitional radiations to paralyze the adversary. Synclite members cannot die in battle. In the case of defeat, what can happen is prolonged captivity in the dungeons of demonic strongholds.

The zatomis landscapes are dotted with a sort of equivalent of cities. They bear little resemblance to ours, however, especially as there is no housing in the strict sense of the word. The buildings there serve a very special function: they are primarily meeting places for Synclite members and the spirits of other hierarchies from other worlds. The buildings where their enlightened meetings with monads of elementals take place are called “sheritals”.

Zatomis architecture is, nevertheless, suggestive of styles we are familiar with, only raised to an incomparably higher level. It is the result of two parallel processes that are difficult, but necessary, to understand. It so happens that the great architectural masterpieces of Enrof, in being saturated with the radiations of many human psyches, acquire a soul, or more precisely, an astral body. These astral bodies abide in the zatomis. But there are also buildings in the zatomises that have no twin in Enrof, for example, these same sheritals. There are also those structures that builders in Enrof envisioned, designed, and set about constructing on Earth, but history placed insurmountable barriers in their path.
Synclite members can penetrate as far down as the magma in the worlds of descent and can rise up to very high planes known as the Highest Aspects of the Transmyths of the Global Religions.

Oral communication takes place in each zatomis in the transfigured language of the corresponding country in Enrof, but it is a language both of sound and light. There would be nothing strange in applying our concept of «vocabulary» to these languages, but their vocabulary, with its distinct, incomparably richer store of concepts, differs greatly from ours. Besides these metacultural languages, there is also a lingua franca: the names of the planes, beings, and hierarchies have their origin in it. The speed and ease with which foreign languages are mastered there cannot be compared to the same process in Enrof, for it takes place effortlessly, by itself. It is customary to call the zatomis lingua franca the language of the World Synclite, though the name is not entirely accurate: the World Synclite, which we will speak of much later, possesses methods of communication that have nothing in common with any kind of oral language. But the members of the World Synclite descended from their heights to zatomises of metacultures to oversee the creation of a common zatomis language, and that is why the provisional name of the language is associated with them.

Besides the Synclites, other beings abide in the zatomises: future angels. They are wondrous creations of God, and if we recall the Sirins and Alkonosts of Russian legends, we will approach an image of those whose presence adorns life in the Byzantine and Russian zatomises, an image of beings destined later to become “solar archangels.” Other beings, no less beautiful, abide in other zatomises.
There are nineteen zatomises, and I shall say something here of each.

Maif is the oldest of the zatomises, the heavenly land and Synclite of the Atlantis metaculture, which existed in Enrof from approximately the twelfth to the ninth millennium B.C.

Atlantis was an archipelago; the largest and most important of its islands approached Sicily in size. It was populated by a so-called Red people. It was a slave-based society, which, at first, comprised a number of lesser states that were later unified under a dictatorship. Its worldview was polytheistic, with an important role reserved for magic. Its pantheon of gods and religious life were tainted by devil worship. Of those cultures known to us, Atlantis most closely resembled Egypt and, in part, the Aztec civilization, only grimmer. Architecture, sculpture, and dance were the principal art forms. Their civilization could by no means be called advanced, though its people, taking advantage of the chain of small islands running between Atlantis and America, maintained contact with the continent of their origin. Later, they were to reach West Africa, and the legend of Atlantis subsequently came to Egypt via the ancient Sudanese civilization which remains unknown to this day but whose ruins may still be unearthed in the future. Images of merciless and greedy divinities left their mark on the moral code of Atlantis, and ritual cannibalism played an important role in their religious life. In a late period of its history, semi-esoteric religious movements of Light emerged. But because of the active presence of the demonic, the overall spiritual picture was rather bleak.

The main island and the smaller ones surrounding it were destroyed by a series of catastrophic earthquakes. A few small groups of inhabitants escaped to America, and one group to Africa where it was assimilated into the black population of Sudan. At present, Maif, which has already existed for almost fifteen millennia over a certain section of the Atlantic Ocean, has attained immense power of Light.

Its emblem consists of a red temple on a black background; four white-clad figures stand in front of the temple with arms upraised.

The figures represent the cults of the four divinities of Light. It was through these cults that spirituality flowed down into the Atlantis culture.

Linat is the name of the zatomis of Gondwana, by which I mean not the ancient continent that existed in the Indian Ocean long before the emergence of humans but, rather, the metaculture whose centers in Enrof were Java, Sumatra, South Hindustan, and certain cities that now lie on the ocean floor. The Gondwanese culture existed as late as the sixth millennium B.C.

This culture was composed of a federation of states – a commercial oligarchy with a slave-based economy. In addition, the advanced state of Gondwanese marine navigation made it possible to establish commercial and cultural links with the coast of Indochina, Ceylon, and many Indonesian islands. As in Atlantis, polytheism was dominant, as were the same three art forms, though in Gondwana dance developed into religious drama. But the bloodthirstiness and demonic, mystic cruelty of Atlantis was alien to Gondwana. They were a sensuous, sanguine, life-loving people, richly gifted in the arts, and possessed of a very active sex life. Sexual mysticism permeated both their religious and everyday life and attained genuine sumptuousness at the civilization's height. Not Atlantis, not even Babylon or Egypt knew such luxury. It seems to me that the Gondwanese race could be called proto-Malaysian. In any case, taut, brown' skin covered their high cheekbones and full lips, their oblong eyes were slightly slanted, and their bodies were well proportioned and muscular, with broad shoulders, slender waists, and very strong calves. They were a people blessed with the full-blooded and passionate beauty of the south.

Some millennia later, the Indo-Malaysian culture arose in the same region which in some ways resembled its predecessors, but was much more spiritually mature.

The emblem of Linat is a violet-clad woman and a green-clad man on a gold background. They are under the lower half of a red sun, their arms around each other's shoulders.

Violet here represents a mix of dark blue and red. Dark blue symbolizes the powers of Universal Femininity whose emanation into the Gondwanese metaculture marked the first time in the existence of humanity that such an event had taken place with such intensity. Red symbolizes the elements – not the elementals of Nature but the extremely active presence of certain elementals linked with humanity. Green represents the same intense activity by elementals of Nature. Gold is the hieratic background that speaks of the already developed spiritual reality existing behind the suprapeople.

Ialu is the zatomis of the metaculture of Ancient Egypt. (If I remember correctly, it also has another name which sounds something like “Atkheam”.) This culture, which utterly eclipsed Atlantis in size and splendor, had created, even before the end of its historical existence, a huge Synclite and dazzling zatomis.

The demonic powers, however, dealt it a serious blow in the fourteenth century B.C. when the Providential powers, operating through the great kin-guardian and prophet Akhenaton, made the first attempt in world history to enlighten the minds of the people with the truth of the One God. If Akhenaton's reforms had succeeded and met with worthy successors, Christ would have undertaken His mission several centuries earlier, and he would have done so not on the banks of the Jordan but in the Nile River valley.

I would like to mention that the Egyptian belief in the Heavenly Nile was based on experience of a higher reality. The magnificent river flowing through Ialu, the mythical Land of the Blessed – that is, the metaculture's zatomis – is multiplaned: it is both the great spiritualized elemental of the terrestrial Nile and the Collective Ideal Soul of the Egyptian people.

The emblem of Ialu depicts a white barge with sails on a blue river that flows into the sun.

Eanna is the zatomis of the ancient Babylonian-Assyrian-Canaanite metaculture which arose, it appears, in the fourth millennium B.C. The seven-tiered temples/observatories, which were the centers and pinnacles of the great cities of the Tigris-Euphrates region, mirrored, like a terrestrial reflection, the grandiose heavenly city built by the Synclite of the zatomis. But the ziggurats in the cities of Babylonia and the collective of initiates who absorbed the radiations of the cosmic powers of Light on top of their mystical observatories were also not shielded from the extremely harmful radiations coming from the galactic anticosmos whose center in Enrof is located in the Antares system. That tainted the already ambivalent religion even more and injected a subtle poison into the essence of those exposed, encrusting and weighting their inner self with doubt and pessimism.

The Babylonian metaculture was the first in which Gagtungr was able to effect the incarnation of a witzraor, a powerful demonic being, in the subterranean four-dimensional plane bordering the Babylonian shrastr. The descendants of that demon have played and continue to play a huge and deadly role in the metahistory of humanity. To a significant degree the witzraor was to blame for the general spiritual decline that distinguished the culture in Enrof. And although Ereshkigal, the goddess of the underworld, was defeated in the end by Astarte, the goddess of Light who, in a burst of sacrificial love, descended to the Babylonian transphysical planes of torment, their beliefs about the afterlife of all human souls, excluding those of kings and priests, was nevertheless steeped in a pessimistic, almost nihilistic despondency: it was an intuitive understanding of the paralyzing power of the demonic.

The emblem of Eanna pictures a seven-tiered white ziggurat. The seven stories represent the seven planes that were clearly intuited by the religious consciousness of the Babylonian suprapeople.

Shang Ti is the zatomis of the Chinese metaculture which has existed in Enrof since the second millennium B.C. It began to grow significantly in strength in the last centuries prior to Christ when Confucianism created a lasting code of morality and everyday conduct that made it possible for the people's overall moral level to rise. However, a very low ceiling was placed on the free development of the higher aspects of the soul. Confucianist law, in gradually fossilizing, became not so much a vehicle for ascent as a brake to it. This explains why the size and strength of the Chinese zatomis, in spite of its long history, are not as great as one would expect. Another zatomis that coexists with Shang Ti encroached upon geographical China after the spread of Buddhism. In the last few centuries, it has admitted many more enlightened souls than the national zatomis.

The emblem of Shang Ti is the face of a beautiful woman wearing a lotus-shaped crown.

Sumera, or Meru, (I do not know which of these names should be considered correct) is the zatomis of the Indian metaculture, the most powerful of all zatomises in Shadanakar. In earliest mythology, the summit of Mount Sumera was topped by the city of Brahma, and the cities of other Hindu deities were on its slopes. But Heavenly India was not limited to them, for it encompassed several large tracts of land separated by water.

At present, Heavenly India overlooks a geographical area of Enrof that stretches far beyond the borders of the Indian state.

Over the course of 4,000 years, the spiritual life of the Indian peoples, who are exceptionally gifted in the religious sense, has resulted in two metacultures separating from it and becoming independent systems of planes. In the meantime, Heavenly India itself has been reinforced by such a huge number of enlightened that by the twentieth century the influence of its Synclite had come to outweigh the power of all the demonic forces combined. India is the only culture in Enrof that has unwaveringly developed along a high moral path. Much earlier the power of the Indian Synclite prevented the forces of Gagtungr from creating, as they did in the other metacultures, planes of eternal torment. Before Christ, it was the one metaculture with purgatories and the only one whose lower extremity did not extend as far as the magmas.
Meru has two major centers – one above the Himalayas and one above the Nilgiri mountains in central India – and a host of lesser ones. In addition, the Indian Synclite possesses a stable base of support in Enrof in the form of a fluid collective of people that moves along a kind of geographical curve from age to age. Prior to the Second World War, it was located in Pamir, and it is now located in south India.

The landscape of Heavenly India resembles that of Heavenly Russia, but the natural environment is lusher. Both the tropical character of the corresponding countries in Enrof and the zatomis' longer history account for this. The Heavenly Ganges, which has the same double meaning for the Indian metaculture as the Heavenly Nile has for Egypt, flows through the entire zatomis.

The emblem of Sumeru depicts three white mountain chains, each higher than the previous one, each topped by golden cities. The first chain is the zatomis, and the second and third are very high worlds, the highest aspect of the Hindu transmyth.

Zurvan is the zatomis of the ancient Iranian (Zoroastrian) metaculture.

The insufficiently precise formulation of the idea of the One God in this nevertheless lofty and pure religion did not allow it to lay the necessary groundwork for Christ's mission to take place in Iran. A later attempt by the Iranian metaculture to make up for that failure through the creation of a new international religion – Manicheanism – ended in a second failure when demonic involtation gained access to the creative consciousness of its founders. By the time of the Muslim conquest, the Iranian culture had exhausted its forward momentum. During the centuries that followed, its only base of support in Enrof has been a Parsi community in India. As one would expect, the number of people entering Zurvan through the worlds of Enlightenment is now extremely small while Zurvan itself has almost detached from its geographical area in Enrof.

Zurvan's emblem: a sacrificial altar with a burning fire.

Olympus is the zatomis of the ancient Greco-Roman metaculture. The name Olympus refers both to the center of the zatomis, a great city of the enlightened that is indeed connected to the geographical site of Mount Olympus, and to the entire heavenly land of the Greco-Roman metaculture. Having been, at the time of ancient Greece and Rome, the abode and theater of activity of those nonhuman hierarchies that were reflected in the persona of the Greco-Roman pantheon, the zatomis gradually became, in the millennium after Christ, the abode of the Synclite. The hierarchies that at one time abided there have, in the course of centuries, completed a great journey of ascent. They now abide and work in incomparably higher worlds, and, at the same time, they overlook Olympus and involtate beneficent energy to its Synclite.

Apollo is the name of the demiurge of the Greco-Roman metaculture. Pallas Athena is the name of the Collective Ideal Soul of the suprapeople.

The emblem of Olympus is a white temple, in the classical style, on a mountain against a blue sky.

Nikhord is the zatomis of the Jewish metaculture. It is the lower plane of the Synclite of Israel.

The great human spirit Abraham was the founder of Nikhord. The ancient teachers of Judaism were involtated by the demiurge of the suprapeople, but the purity of the involtation was tainted first by elemental emanations from the “genius” of the Sinai mountains and then by emanations from the Jewish witzraor. Nonetheless, one should still regard the “I” of the Old Testament as the Almighty. Monotheism, as the soil without which Christ's task could not be implemented in Enrof, was essential for all humanity. Nikhord was able to instill the idea of the One God into the people's consciousness at the cost of a massive expenditure of energy which exhausted it for a long time afterward. That is the reason for their not always successful struggle with the demonic and of the tragic nature of Jewish history. In the century that witnessed the life and death of Jesus, that geographically small region was the site of a ferocious battle between the forces of Gagtungr and God. That will be discussed in more detail elsewhere. Christ's Resurrection was greeted in Nikhord with great rejoicing. The attitude of the Jewish Synclite toward the Planetary Logos is the same as in all other zatomises – there can be no question of any other. But the revelation of Christ's truth awaits those in Olirna who are destined to enter Nikhord later. They did not accept this truth while on Earth, and it is so astonishing that many are unable to come to terms with it for a long time afterward.

The destruction of Jerusalem and the Jewish kingdom gave rise to mourning in Nikhord, but with an awareness of the logic of events. No other fate was possible for the aggressive but weak Jewish witzraor after it entered into irreconcilable battle with the demiurge of the suprapeople during the years of Christ's mission on Earth. There have been no more Jewish witzraors since the final defeat of the Jews by Hadrian. But behind the Witzraor stood another, more terrible demonic hierarchy – the spawn of Gagtungr and true rival of the demiurge – which continued to influence Jewry even during the diaspora. Medieval Judaism continued to develop under the influence of two opposing wills: that demon and Nikhord. At present, Nikhord admits a very small number of new members who do, nevertheless, enter the worlds of Enlightenment through Judaism.

Geographically, Nikhord is still linked to the Palestine region. But the refounding of the state of Israel in the twentieth century has nothing whatsoever to do with Nikhord. The restored temple is a showpiece, no more. No new Israeli witzraor has appeared, but a similar role is being played by one of the beings to be discussed in the chapter on egregors. It is under the powerful influence of the main camp of demonic forces.

Nikhord's emblem depicts a tent-like structure surrounded by trees with large red fruit. The tent is the Ark of the Covenant, the symbol of the first enduring revelation in history of the One God; the fruit-laden trees are the Promised Land which awaits the suprapeople not on Earth but in the zatomis.

Paradise is the provisional name of the zatomis of the Byzantine metaculture. Like other zatomises of Christian metacultures, it is one of the staircases rising from different directions to an extremely high world called Heavenly Jerusalem, which is nothing other than the Higher Aspect of the Christian Transmyth. This will be discussed more a little later.

Paradise is an ancient, powerful plane, a section of which exists in part over Russia as well. Its founder is the great human spirit who in Enrof was John the Baptist.

The victory of Jesus Christ, though only partial, gave rise to a great mobilization of forces in the demonic worlds. In particular, their efforts were aimed at preventing the planes of torment of the Byzantine metaculture from being turned into temporary purgatories. Their efforts were crowned with success, but the end result was the collapse of the Byzantine culture in Enrof. The lack of purgatories and the unavoidable descent by sinners after death to the endless tortures of the magma and core gave rise among the more spiritually gifted of the Byzantine people to a constant feeling of horror toward the most venial sin. To a significant extent, that was what led to their extreme asceticism.
Metahistorically, the southern Slavs are located in a transitional area bordering the Byzantine, Russian, Roman Catholic, and Muslim metacultures. Their Synclites are in Paradise.

The emblem of Paradise is of a stream running through a garden in blossom, in which people are clad in golden garments. Their clothing symbolizes the transfigured body, and the color gold represents the body's permeation by the power of the Creator of the Universe.

Eden is the provisional name of the zatomis of the Roman Catholic metaculture, and it is one of the staircases to Heavenly Jerusalem. Several peoples of various ethnic roots belong to the metaculture: Poles, Hungarians, Czechs, Irish, Croats.

The founder of Eden is the great human spirit who in Enrof was the Apostle Peter.

The emblem is the same as for Paradise, but the dominant color is light blue. Light blue represents the dense permeation of Catholicism by the spirit of Universal Femininity.

Monsalvat is the zatomis of the metaculture of North-Western Europe, North America, Australia, and some parts of Africa. Geographically, it is the largest and most dispersed of all the zatomises. The founder of Monsalvat is the great human spirit Titurel who had close ties with Christ long before our Savior's incarnation in Palestine. Like Lohengrin and Parsifal, he is not a fictional hero but a person who did at one time live in Enrof (though not in Palestine). The Holy Grail contains the etheric blood that Christ shed on Golgotha.

The division of the planes of Eden and Monsalvat is based, for the most part, on national and cultural distinctions between the Romanic and Germanic peoples. But the greater or lesser part played by the ecclesiastic or lay segments of the populace led to a host of changes taking place in the afterlife fates of the people of Western Europe, especially since Monsalvat appeared several centuries after Eden. France is in an interim stage; its tragedy lies in the fact that it has no Synclite of its own. Some of the ascending monads from France rise to Eden after death, and others to Monsalvat.
The center of Monsalvat, which had earlier been connected with the Alps, was relocated far to the East at the end of the Middle Ages and is now located near Pamir. (The reasons for this are very complex.) But a host of other, lesser metacities shine above Europe and America. Some of them overlook centers in Enrof that are small in size but spiritually powerful, such as Heidelberg, Cambridge, and Weimar.

Monsalvat's emblem is a Gothic cathedral, white in color, on a mountain peak. In the foreground is a cup glowing red.

Zhunfleya is the zatomis of the Ethiopian metaculture which for two thousand years has struggled to survive under exceptionally unfavorable historical and geographical conditions: a small island of Christianity between two hostile oceans, Islam and the paganism of African tribes. The metaculture has not been able to realize even one-tenth of its potential. At present, a distressing metahistorical process is taking place: Zhunfleya is being relocated to another sakwala, the sakwala of developmentally arrested metacultures in Enrof. An exceptionally fortunate combination of historical circumstances could still reverse the process.

Its emblem is a white circular building draped in fluttering cloths. The building represents the zatomis, and the cloths represent subtle materiality.

The zatomis of the Islamic metaculture is Jannet. Islam differs from the other global religions in that it lacks a higher aspect of its transmyth – that is, there is no world dedicated specifically to Islam in the very high sakwala of the worlds of the higher transmyths of the global religions. That accounts for the poverty of Muslim mythology, for the lack of originality of most transphysical images and themes formulated in it, which were borrowed primarily from Judaism and Christianity. Islam, which is in many respects a regression in relation to Christianity, nevertheless, offers a soul the possibility of ascent, makes it possible for spiritual energy to flow through it into our world, and in the course of its history has created a very bright, if not powerful, zatomis and a dazzling Synclite.

Its emblem is a white mosque between two symmetrically bending palms with people clad in green and white. The mosque represents the zatomis; the palms represent the two chief branches of Islam.

Sukhavati – which, in the Buddhist mythology, is the western paradise of Amitabha Buddha – is the zatomis of the metaculture associated with northern Buddhism, known as the Mahayana. It overlooks Tibet and Mongolia and coexists over China and Japan with Shang Ti and Nikisaka, the Japanese national zatomis.

Sukhavati separated from its parent Indian metaculture in the ninth century A.D. when the centers of Buddhism moved once and for all out of India into Tibet and China. It particularly grew in strength three to four centuries later when the Himalayan metaculture, which had had a brilliant beginning, started to show signs of a premature decline, and the leading role of the Tibetan and Chinese centers of Buddhism was reaffirmed.

The zatomis of Sukhavati is one of the most populous and strongest. It is one of the two staircases to the high world of the Higher Aspect of the Buddhist Transmyth which is called Nirvana and of which we will speak later.

The emblem of Sukhavati is the sun dawning over lotus flowers.

Aireng-Dalyang is the zatomis of the prodigious Indo-Malaysian metaculture, which is as yet relatively unknown here in Russia. Having separated from the Indian metaculture around the fifth century A.D., it encompassed the Hindu-Buddhist kingdoms of Java, Indochina, and Ceylon, at one point taking historical form as the Shailendra Empire. The metaculture was later seriously weakened both by the succession of Java, which fell under Islamic control, and by predatory demons – the European witzraors – at the end of the nineteenth century. The metaculture is still smoldering within the Indochinese kingdoms, but a favorable historical climate could give rise to a renewed blossoming.

Its emblem depicts laughing children in the garden of a temple-palace.

Heavenly Russia will be described in more detail than the others a few paragraphs below.

Unfortunately, I know virtually nothing about the zatomis of the Black metaculture, not even its name. I know that it is young and still very weak. After the collapse of the Sudanese culture, together with its religion, which had made it possible for spirituality to flow down not only among the elite but even among the masses of the Black peoples of equatorial Africa, Blacks were for a long time deprived of the possibility of ascent after death. The possibility arose for them again only a few centuries ago in connection with the fact that some tribes had reached the stage where their hazily formulated polytheistic systems became capable of assimilating the first manifestations of spirituality. The door to an ascending afterlife was opened to the Black peoples to an even greater extent by the spread among them – unfortunately weak – of Islam and Christianity. The founding of Liberia was also of metahistorical significance, establishing as it did a small but stable center of Christian spirituality in equatorial Africa. The Black population of North America is also connected with the Black zatomis. White people rise to the zatomis only in rare instances. Harriet Beecher Stowe, for example, after having reached Monsalvat, left it for the Black zatomis where her work has for a long time been of great significance, and her position has partly resembled that of a queen and partly that of a high priestess.
Its emblem is a stairway leading from a lake to an orange circular building. The lake represents the materiality of the suprapeople and the building represents the zatomis. The color orange is a blend of the gold of the sun with the scarlet of elementals linked not with the natural realms but with humanity.

The last of the great zatomises is in the midst of construction. It is Arimoya, the future zatomis of the global metaculture, which is connected with the emergence and dominion of the Rose of the World, the future interreligion. As in the other zatomises, the materiality of Arimoya is being created by the Principalities, one of the angelic hierarchies. The great human spirit who was Zoroaster in his last reincarnation on Earth is overseeing the creation of what I will provisionally designate with the term “great design”.

The emblem of Arimoya is a white, multitowered cathedral, with one main central tower, colonnades, and stairways. It is surrounded by a number of large string instruments resembling golden lyres. The towers represent the zatomis of humanity; the central tower is Arimoya; the colonnades are the worlds of daemons, angels, elementals, and enlightened animals; the lyres represent all the peoples of the Earth.
Heavenly Russia. Its emblem is a pink-white city of many churches on a high bank overlooking the dark blue bend of a river.

Like the other zatomises, Heavenly Russia, or Holy Russia, is linked with the three-dimensional territory that roughly follows the contours of our country. Its great centers correspond to certain of our cities; between them are beautiful regions of enlightened nature. The principal center is the Heavenly Kremlin which overlooks Moscow. Its cathedrals shine with unearthly gold and white. And high above meta-Petersburg, in the clouds of that world, soars the lofty white sculpture of a galloping horseman. It is not intended to be a representation of anyone in particular; it is, rather, a symbol of the direction of our metahistorical journey. Lesser centers are scattered throughout the entire zatomis, including the metacultural summits of other nations that together with Russia form a single suprapeople. There abide the Synclites of the Ukraine, Georgia, and Armenia. Recently, the Synclite of the Bulgarian people, along with its own heavenly cities, has begun to merge with the zatomis. I do not know the total population of Heavenly Russia, but I do know that about half a million enlightened souls now abide in the Heavenly Kremlin.

Yarosvet, the Demiurge, takes the form of a transparent ocean of energy in the air of that world, passing from horizon to horizon and flooding all hearts with Light. His power is concentrated in the temples of the demiurge. There he assumes individual features, his voice becomes audible, and interaction takes place between him and the enlightened, interaction that imparts to them strength and higher wisdom.

Another hierarchy similar to the demiurge manifest themselves in the same way. They are the great guiding spirits of the individual nations that are also part of our metaculture. Ones older than Yarosvet can be found among them, as can the young guiding spirit of the Ukraine.

But neither Navna – the Collective Ideal Soul of the Russian people – nor her sisters – the Collective Souls of the other peoples – are there. They are prisoners behind thick walls of state power in the citadel of the witzraor, the demon of statehood, in the underworld of Russian antihumankind. Only their distant voices and weak light reach Heavenly Russia.

There, seas of glowing ether – the souls of elementals, which shine with colors beyond our imagination – lap against structures that bear a remote resemblance to the azure and white hulks of mountains. The Russian church sings of that world when it sends the deceased on their final journey, so that the Lord may give them rest in “a place of light, a place of plenty, a place of calm, so they may know neither sorrow, nor grief, but life everlasting.”

Newcomers to Heavenly Russia materialize in special sanctuaries as children, not infants. Their inner world is similar to that of children. As for aging, it is replaced by growth in enlightenment and spiritual strength. There is neither conception nor birth. Guardians, not parents, make provision for the conditions necessary for the enlightenment of souls rising up from Gotimna.

One can discern in the external appearance of some Synclite members features that their lives in Enrof have made famous: now those features are radiant and dazzling. Rarefied and softened, they shine with spiritual glory. Their clothing, produced by their transfigured body, glows of itself. They move freely in all four directions of space in a manner that is vaguely reminiscent of the soaring of birds, but which surpasses it in ease, freedom, and speed. They have no wings. A great many planes are within the sight and hearing of the enlightened. Among the planes of descent are purgatories, the magma, and terrible Gashsharva. The worlds of Enlightenment, the circles of angels, daemons, and elementals, the worlds of involtations from other bramfaturas, and the worlds of the Higher Aspects of Global Transmyths are among the planes of ascent. Synclite members can enter the dark shrastrs, the worlds of antihumankind, where the inhabitants can see them but are powerless to destroy them. They can enter our Enrof as well, but humans can perceive them only with spiritual sight.

The love between man and woman in Enrof, which is worthy of the title of greatness, continues there as well, growing and deepening, liberated from all things that may burden it here. There is bodily intimacy between some as well, but it has been freed of any procreative function and has nothing whatsoever in common with physical intimacy in Enrof. Many bodily organs have by that time undergone radical alterations in their structure, function, and purpose, including organs concerned with the consumption and digestion of food, as the replenishment of bodily energy there resembles breathing. Growth in spirituality eventually brings the enlightened to the next great transfiguration of the body, which leads to higher worlds, to Heavenly Jerusalem, and still higher – all the way to the World Synclite and the Elite of Shadanakar.

There is nothing in the zatomises resembling our technology; its place is taken by something extremely difficult to grasp. I can, nevertheless, state with surety that, instead of creating mechanical devices from external matter, it operates on the principle of developing the manifold abilities of one's own essence. There, only that which is to a certain extent comparable to our works of architecture is created from external matter.

The souls of churches that were built on Earth, or were supposed to have been built, gleam everywhere there. Many temples, however, serve a function difficult for us to comprehend. There are sanctuaries for interaction with angels, the World Synclite, daemons, and the upper hierarchies. A few large temples are reserved for meetings with Jesus Christ who descends there from time to time, assuming a visible, humanlike form. Other temples are for meetings with the Virgin Mary. A magnificent temple is now being erected, destined to be the sanctum of the Great Feminine Spirit who will take on an astral and etheric body from the marriage of the Russian demiurge with the Collective Ideal Soul of Russia. I have been accustomed since childhood to calling it the Temple of the Universal Sun, but the name is wrong. It properly refers to a different and even more majestic building, the one destined to be built in Arimoya. As for the temple being erected in the Heavenly Kremlin, it is called the Sanctum of Zventa-Sventana, and I will later explain the meaning of that name. That great Feminine Essence has by now already entered one of the highest worlds of Shadanakar. She will never incarnate physically in Enrof but will be born in Heavenly Russia and assume human form. She will not be our queen or goddess; she will be Light, divine grace, and celestial beauty.

Staircases of wondrous worlds, each visible through the other, rise from the altars in the Temple of Femininity, the Temples of Christ, and the Temples of Yarosvet, the demiurge. The staircases rise up through Heavenly Jerusalem to the threshold of the World Salvaterra.

From time to time, great human spirits are born in Heavenly Russia: those who have completed their journey in Shadanakar, having reached its highest worlds, and who now co-create with the Planetary Logos. They leave the Elite of Shadanakar to help those below and, in order to carry out missions beyond the comprehension of the greatest mystical minds of humanity, they materialize in the zatomises. There they assume the same enlightened bodies as the Synclite members but far surpass them in the speed with which they reach full spiritual maturity and in their inner stature. Their paths in the zatomises resemble the lives of geniuses among the masses of humanity. The Synclites are notified ahead of time of their arrival and await them with gladness and rejoicing.

Those who were geniuses and messengers on Earth continue their work in the zatomises after atonement, enlightenment, and transformations.

The bliss of the Gamayuns and Sirins themselves increases when they see the masterpieces being wrought by great spirits that last walked the Earth in the persons of Derzhavin and Pushkin, Lermontov and Gogol, Tolstoy and Dostoyevsky, Rublev and Surikov, Glinka and Mussorgsky, Kazakov and Bazhenov. Shining waves of inconceivable sounds swell in places as if from out of the heart of the celestial mountains. They usher souls into a state of such spiritual joy that a heart on Earth would burst from it, and, rising and twisting like clouds of glory, they plunge down into love and quiet bliss.

The great architect who, at one time, undertook construction of the Church of the Body, Soul, and Spirit on the Vorobyov Hills in Moscow, and who lived through the death of his dream, exile, oblivion, and impoverishment, is now at work on the most sacred of all things in the Heavenly Kremlin: the inner chapel of the Sanctum of Zventa-Sventana.
Only a handful of enlightened souls in Heavenly Russia would be recognized by those of us familiar with the history of our Motherland. The names of the rest will mean nothing to us.

In the monasteries of Kievan and Muscovite Russia, as well as in those of later times, quiet souls, not gifted enough to blaze forth like saints, lived their lives unnoticed, silently, and humbly contributing in their small way to the religious work and to the collective labor of the spirit.

Down the roads of Russia throughout the centuries roamed pilgrims and searchers, raconteurs and minstrels, the anonymous authors of fairy tales and uplifting poetry, of songs and legends, of unrecorded stories, now lost, about the heroes and ideals of those times. The brilliant masters of spinning, engraving, and icon-painting; the carpenters and builders of splendid terems, humble wooden churches, and brightly decorated houses; masons, cabinetmakers, potters, weavers, jewelers, and copiers; people who loved their work and pursued it in studios, shops, monastery cells, and in the open air; whose works, stamped with the joy of the creative process and a passionate love for life, have pleased and delighted entire generations – where else can those creators be and what could they be creating now if not the everlasting treasures of Holy Russia?

Throughout every period in Russian history, thousands of peasants, slash-and-burn farmers, hired hands, serfs and free alike, have lived simple and pure lives, have done the sowing and reaping as a duty laid on them by God, with veneration for and gratitude to Mother Earth, and have died simply and peacefully, believing in God and forgiving everyone.
Throughout those centuries, thousands of mothers have borne their cross, raising children worthy of the name “human” and seeing their life's purpose in that calling. Is that not one of the highest forms of creative work?

When schools began to be built, hundreds of people abandoned their customary surroundings and way of life and left for (one could say, descended into) the lower levels of society, shutting themselves off for their whole life in remote areas, amidst chronic ignorance where there was no one with whom to exchange an intelligent word: all for the sake of educating the uneducated.

And what of medical practitioners who worked one to an entire district? And doctors who displayed their heroism during epidemics? And those revolutionaries who were motivated not by fanaticism, hate, and a thirst for power but by a genuine love for the people and by anguish at sight of their afflictions? And those priests who, to the extent the gifts given them by God allowed, were models of a pure and simple life, cultivating in many the best that was in their simple hearts? It is impossible to list all the paths by which travelers on Earth arrive, sooner or later, at the Synclite. It is only a question of time, of stages still to be passed through on the way to that goal. It is a goal that people are not fully conscious of but that is known to their immortal monads and thus draws them onward.

Oh, it is pointless to imagine Heavenly Russia as a never-ending, monotonous series of solemn liturgies and prayer sessions. We have no idea of the spiritual delights they enjoy there or of the jokes, laughter, and even games, especially among the children.

I could list the names of some Russian cultural and historical figures who have entered Heavenly Russia in the last forty years. Let those-who-will laugh over the information. After all, I have long been accustomed to having a reputation of a lunatic. So here are the names of some of those who did not descend in their afterlife, and, instead, entered the Synclite through the worlds of Enlightenment immediately upon their death in Enrof: Leskov, Rimsky-Korsakov, Kluchevsky, Gumilov, Voloshin, Rachmaninov, Anna Pavlova, Sergei Bulgakov, John of Kronshtadt, Patriarch Tikhon, Prince Alexei Nikolayevich, several masters of the arts, and thousands of heroes who died at the hands of Stalin. Here are the names of only a very few of those who joined the Synclite after a brief time in the upper purgatories: Fet, L. Andreyev, Alexander Blok, Shalyapin, Alexander II, Konstantin Romanov, Professor Pavlov.

I know, as well, the names of some among the enlightened who have risen to special heights in Heavenly Russia: Pushkin, Lermontov, Gogol, Lev Tolstoy, A. K. Tolstoy, Dostoyevsky, the Aksakovs, Vitberg, Kutuzov, and Chemezov, a little-known engraver of the eighteenth century who died young.

The following are, at present, closer than the rest to the great transformation that will raise them to Heavenly Jerusalem and the World Synclite: Lermontov, Vladimir Solovyov, the Emperor Ivan VI, as well as two spirits whose names surprised me but which were twice repeated: Shevchenko and Pavel Florensky.

During the whole existence of the Russian zatomis, a few dozen people have risen through it to the World Synclite. Of these, the following names are known to me: Saint Vladimir, Yaroslav the Wise, Antony and Feodosy of Pechery, Nestor the Chronicler, Sergiy the soldier who was the author of “The Tale of Igor’s Campaign”, Alexander Nevsky, Sergiy of Radonezh, Andrei Rublev, Nil Sorsky, Lomonosov, Alexander I, Ambrosius of Optina, and Serafim of Sarov.

Our sight, once it bursts the fetters of our space, can discern the heavenly lands of other metacultures in the distance, beyond the borders of the Russian metaculture, lands just as radiant and full of unique variety. Preparations through love and mutual understanding for the creation of holy Arimoya, the heavenly land of all humanity – this is the bond that now joins together the Synclites and cities of different metacultures. The greatest of the children of humanity, after completing their work in their holy cities, leave their metaculture. Rising up to the World Synclite from different directions, as it were, they come together at last, but still long before they have reached that world. The world where they meet is called Gridruttva, the white chamber where they devise the overall plan for the ascent of humanity. Their further ascent takes them to planes where their wisdom and power surpass those of demiurges. The Higher Providential Plan, which we can sometimes distinguish in history as the pattern behind the individual plans of the demiurges, is the product of their creative work. They are the World Synclite. While maintaining full clarity of spiritual consciousness, they co-create with the Planetary Logos Himself.

The work on Arimoya in four-dimensional worlds has only just begun; its historical reflection on Earth will constitute the meaning and goal of the coming century. It is for that very purpose that the energy of the Eternal Virgin Mother, energy that is concentrated within one divine monad, flowed down from transcosmic spheres into the highest planes of Shadanakar. It is also for that purpose that a fabulous temple is being erected in Heavenly Russia – in order to receive Her whose birth in the four-dimensional worlds is the goal and purpose of the future marriage of the Russian demiurge and the Collective Soul. In historical terms, it is through the manifestation of the Great Feminine Spirit in the Rose of the World that the transformation of the governments of all peoples into a global community will begin. In all that, the Russian Synclite is being helped and will be helped by the Synclites of all the metacultures. In turn, the World Synclite will inherit and continue their work, so as to crown it with the appearance of a global Divine humankind.
There is, however, another sakwala of zatomises in Shadanakar besides the nineteen great ones. These are the zatomises of metacultures whose development was tragically arrested in Enrof. If it becomes clear that the Providential forces of a given metaculture cannot withstand the onslaught of the demonic, its zatomis is transferred to a plane in that other sakwala. Its cultural and, sometimes, state institutions in Enrof dissolve little by little into the cultures surrounding it, its witzraors die, the underworld shrastrs hunger in miserable inactivity and, eventually, die off. But the zatomis continues to develop; its Synclite continues and intensifies its creative work. Souls that have not yet attained a level at which the zatomis of such a metaculture opens its doors to them may complete the necessary stages of growth outside of Enrof or undergo incarnations in other metacultures and countries. But, in the end, they always ascend to their own zatomis. There are also instances when the cultural-historical base in Enrof continues to exist while experiencing gradual decay, and the zatomis maintains an active link with it. In such cases, it is still possible, under favorable circumstances, for the zatomis to be restored to its former sakwala, and its suprapeople to historical life. Something like that is now taking place with Zhunfleya, as I have already mentioned.

It remains for me to list briefly the fifteen zatomis of that second sakwala.

Nanzbata is the zatomis of the Ancient Sudanese metaculture which developed very slowly, barely smoldering under very unfavorable conditions in the Niger Valley, in the vicinity of Lake Chad, and in Cordophan between the ninth and fifth millennia B.C. It collapsed under the centrifugal forces that exhausted it during continuous internecine wars. That first attempt in the history of humanity to unite antagonistic and ethnographically diverse peoples through a common interethnic religion (polytheistic, of course) failed because of the intense demonic influence emanating from the religion's extremely ambivalent pantheon. Archaeological ruins of the culture may still be unearthed.

Its emblem is a circle of naked black dancers on an emerald-green background.

Tsen-Tin is the zatomis of the proto-Mongolian metaculture (“proto-Mongolian” in the geographical, not ethnographic, sense). Its people were Asiatic, but both anthropologically and spiritually they were more closely related to the peoples of Gondwana than to those of later Mongolia. Its people settled northern China and the Amur region in the fourth or third millennium B.C. and were in the process of converting from a nomadic to a settled way of life. Small cities had already begun to spring up. The culture had a remarkable beginning. It was not a demiurge of the suprapeople at the head of their hierarchy but a powerful demonic being that was to convert and had already begun to convert to Light. Yet, the being perished at Gagtungr’s hands, and the suprapeople were crushed by hordes sweeping over from Central Asia.

Its emblem is a winged dragon with its head thrown up to the sun, all awash with the sun's rays.

Pred is the zatomis of the Dravidian metaculture, which is a provisional designation, as it comprised peoples of various ethnic roots, including some closely related to the Sumerians. The cities of Mohenjo-Daro and Harappa belong to the later stages of the metaculture. Its collapse (at the beginning of the second millennium B.C.) resulted from factors both internal (I have no idea of their nature) and external (the invasion of the Aryans).

I did not see clearly the emblem of Pred. But I did see a pink pagoda.

Asgard, which is, sometimes, incorrectly referred to by the more popular name Valhalla, is the zatomis of the ancient Germanic metaculture which was crippled by the spread of historical Christianity. Disaster overtook it in the twelfth century A.D.

Its emblem is a golden hall in the clouds.

Tokka is the zatomis of the ancient Peruvian (pre-Inca) metaculture, which developed historically in the centuries immediately prior to and after the birth of Christ. There is, perhaps, no reason to bewail the collapse of the culture in Enrof, for the influence of the demonic was very strong in it (That culture was supposed to have greatly advanced the task of enlightening the animal world, but, historically, it came to deify it and degenerate into widespread cannibalism).

Its emblem depicts the stone statue of a seated puma.

Bon is the zatomis of the ancient Tibetan metaculture, which was destroyed by Buddhism, but elements of it were assimilated by the Mahayana culture.

The Bon emblem depicts red and blue bolts of lightning crisscrossing above the orange tent of a king. The blue lightning represents Buddhism and its spirituality; the red represents the pre-Buddhist Tibetan religion, which was tainted to a very great extent by demonism. The tent represents royalty which fell as a result of the meeting of those two powers.

Gauripur is the zatomis of the small Himalayan metaculture, which separated from India too soon, yet had immense potential. It was there that the brightest centers of Buddhism were at one time kindled. There, in the context of the teaching, those metahistorical processes took place that fashioned it into a religion in the full sense of the word – that is, a teaching that was not only moral but transphysical and spiritual as well. The moral aspect of Buddhism was raised in the Himalayas to a height known only in the purest forms of Christianity.

The Himalayan metaculture collapsed under the two-pronged onslaught of state demons: the Turkic witzraors from the north and west, and the witzraors of the Great Mogul Empire from the south. At present, the metaculture is dying out in Nepal.

Its emblem is a crowned mountain peak beneath the constellation Orion.

Yunkif is the zatomis of the Mongolian metaculture, which immediately fell prey to an unusually powerful witzraor. Disaster overtook it in the thirteenth century.

Yunkif’s emblem is a rolling line of hills, with two flocks, white and red, battling above them.

Yiru is the zatomis of the ancient Australian metaculture which for two thousand years existed in central Australia in total isolation from the rest of humanity. Their society reached the level of a slave state. The metaculture collapsed as the result of the extremely active role played by demonic elementals – the spirits of deserts and impenetrable thickets. For many centuries, two religions – ”right hand” and «left hand,» polytheistic and demonic – were locked in struggle within the culture. The latter offered human sacrifices to those same malevolent elementals that were engaged in destroying the metaculture. Toward the end, it was that religion that prevailed, and resistance to the encroachment of the desert and thickets was proclaimed taboo. The culture in Enrof died out from internal desiccation. The most refined of their arts was painting. It was, to a certain extent, reminiscent of Cretan painting but was more distinctive and imaginative. The ruins to be unearthed will not be extensive enough to permit a picture of the civilization to be reconstructed.

Its emblem is a cloud above a volcano, representing the suprapeople and its Synclite.

Taltnom is the zatomis of the Tolteko-Aztec metaculture. Its emblem is the face of a hero crowned by the sun.

Kertu is the zatomis of the Yucatan (Mayan) metaculture. Its emblem depicts a blue serpent twined around a golden tree. Not every people has regarded the serpent as a dark symbol. The golden tree represents the spiritual (transphysical) world. The blue serpent symbolizes the suprapeople who, through a spiral-like growth, rise into the spirit.

Intil is the zatomis of the Incan metaculture whose collapse in Enrof, strange as it may seem, saved the world from great peril. (This will be discussed in another part of the book.) Its emblem is a red-clad figure wearing a miter, with arms uplifted to the sun. Red here symbolizes majesty, and the miter – the high priesthood.

Daffam is the zatomis of the metaculture of the Great Lakes Indians. (That culture was specially charged with combating Voglea, the female lunar demon. That accounts for the suprapeople's exceptional chasteness and their rejection of urban-based civilization.)

Its emblem is a group of warriors pointing their spears at the crescent of a waning moon.

Lea is the zatomis of the Polynesian metaculture which was doomed by its extreme geographical dispersion. Embers of that metaculture are still smouldering on Hawaii, Tahiti, and other archipelagoes. Its emblem is a golden mountain on an island in a blue sea.

Nikisaka is the zatomis of the Japanese metaculture which was seriously wounded twice – by Buddhism and by Europeanism – and thus has not been able to realize its full potential. Shinto is, in essence, the veneration of Nikisaka as the Japanese Synclite. The goddess Amaterasu, properly understood, is none other than the Navna of Japan. The transfer of Nikisaka to the sakwala of developmentally arrested metacultures in Enrof is now taking place. The Rose of the World will be able to provide real assistance in revitalizing the zatomis: it is still entirely possible for the process to be reversed.

Its emblem is a blossoming cherry tree beside a pond.

to the next part: 3.3. The middle planes of Shadanakar
to the previous part: 3.1. The Sakwala of Enlightment
to the beginning: «The Rose of the World». Table of contents
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