VI. Chapter 1. Up to the World Salvaterra

It should come as no surprise that I not only have much less information at my disposal about the regions in question here than about any others but that, in essence, I am almost entirely lacking in such information. There are two reasons for that. The first reason is the incommensurability of the reality of those regions with our earthly images, ideas, and language. The second reason is the exceptionally high level of spiritual insight needed to gain a personal glimpse of those worlds. Almost nothing of what is said about them here has been gleaned from my own first-hand experience. Rather, I am only communicating in words what I grasped from the accounts of my invisible friends. May they forgive me if I err in some way, if my mind introduces anything unworthy or purely human into their accounts or clouds them with subjective additions.

All the planes to be discussed first are five-dimensional. As for time streams – that is, the parallel currents of time – they are more than two hundred in number on those planes. That alone should be sufficient to convey how feeble must be attempts to express the nature and meaning of those regions using human images. Customary geometrical notions must be discarded outright, but attempts to fill in the gap with concepts dealing with energies, force fields, and the like are also doomed to failure.

Far above the sakwala of the Transmyths of the Five Higher Religions (I have already described them as five gigantic, varicolored pyramids of glowing crystals) and encompassing all Shadanakar rises the indescribable sakwala of the Synclite of Humanity, a sakwala of seven regions. There, oceans of radiant ethers – I use that word for lack of a better one – glittering with colors beyond the imagination of even the Synclites of the metacultures lap upon structures that bear a vague resemblance both to shining mountain peaks and to buildings of some inconceivable architecture. The fundamental dissimilarity between the great works of human genius and the great creations of Nature does not hold true there, for both elements have, at last, merged in a synthesis that is beyond our powers to grasp. How can we hope to capture a sense of those euphoric masterpieces brimming with the light in which the beautiful spirits of mature elementals have coated themselves? Or of the resplendent waves of sound that soar upward as if from the blissful heart of celestial mountains? I will have achieved my purpose if even a few readers of this book gain a sense, through those almost amorphous images, of a reality that our spirit can strive toward but that is beyond the reach of almost everyone who lives on our dark and arid Earth.

If I remember correctly, the chosen few who, at present, comprise the Synclite of Humanity number no more than a thousand. Although they no longer possess a human appearance, they willingly assume a higher, enlightened human likeness when they descend to lower planes. Borne along by the Sun's rays, they are able to travel distances between the bramfaturas of the solar system at the speed of light.

Beyond their names, I know nothing about the various regions of the Synclite of Humanity, and even those names I know only to the extent I was able to translate them into the sounds of human language. (Arvantakernis. Dyedarnis. Ranmatirnis. Serbarinus. Magraleinos. Ivaroinis. Nammarinos).

More than a hundred people from Monsalvat and Eden have already entered the Synclite of Humanity. The huge, ancient Indian metaculture has contributed even more. If I remember correctly, the last one before 1955 to rise to the World Synclite was Ramakrishna. Approximately seventy years passed from the moment of his death in Enrof until his entry into those higher regions. But it is more common for that ascent to take several centuries. For example, it was only relatively recently that the prophet Muhammad reached the World Synclite, even though his afterlife had not been marred by any descent. The prophets Ezekiel and Daniel, who have long abided in the World Synclite, as well as Vasily the Great, will soon ascend from the Synclite of Humanity even higher.

That is all I am able to say about the regions of that sakwala. But I have even less to say, and in an even dryer, terser manner, about the eleven regions of the following sakwala of the Great Hierarchies.

Those are the worlds of the very same higher beings who cannot be called anything but great hierarchies. In their time, many of them were objects of worship in the ancient religions of various countries. Those exalted beings were mirrored – if only to a limited extent – in the divine pantheons of the Egyptian, Babylonian, Greek, Old Germanic, and Aztec religions, as well as in some aspects of the higher Indian deities. They were mirrored, not as they are now, but as they were then, or rather, as they appeared to the consciousness of the peoples who intuited them in olden times. In the centuries that have passed since the rise and flowering of their cults in Enrof, the hierarchies have risen to their greatest heights.

I do know that the regions of that sakwala are no longer delineated according to one or another hierarchy's link with a specific metaculture. Those lower planes of Shadanakar that are divided vertically and form the segments of human metacultures have been left far behind, or rather, far below. The borders between regions in the sakwala of the Great Hierarchies are determined by the power and height attained by each of those beings.

As before, I know only the names of those planes. I have little confidence in the correspondence between their phonetic structure, as expressed by our letters, and their actual sound. There is no doubt that these names should be treated as only very rough approximations: Aolinor, Ramnagor, Pleiragor, Foraigor, Stranganor, Tseliror, Likhanga, Devenga, Siringa, Khranga, and Ganga.

If, during the stage of metahistorical formulation, one gives free reign to the reason, it will, by its very nature, attempt to introduce conventional notions from the physical and historical plane and logical, scientific-like parameters into the scope, configurations, and specific character of metahistory. In this particular case, reason's propensity for uniformity and order, naively viewed as symmetry, causes it to assume that identical groups of hierarchies taking part in people's lives preside over – in the metahistorical sense – all the suprapeoples. In reality that is not so.

It is true that there is no suprapeople over which a demiurge does not preside, for then it would not be a suprapeople but a random conglomeration of a number of ethnic groups that share nothing in common. Nor is there a nation that does not have a Collective Ideal Soul, for such a nation would then be a numerical sum of individuals who have chanced to gravitate together for a brief time. But the Collective Ideal Soul is far from being the totality of psychological or other, easily recognizable attributes of a given people that determine their distinct historical path. The Collective Ideal Soul is a being with a single great monad. She harbors the prototypes of the highest potential of the nation within herself and is coated in multidimensional matter. In proportion to the historical growth of the nation and the personal growth of individuals within that nation, a greater and greater portion of subtle materiality from each of them gravitates toward her and is encompassed within her, thus imparting to her a collective nature.

There are several national collective souls in almost every metaculture, but as a rule, one of them belongs to a different hierarchy than the others. Only she is God-born, as is the demiurge of the suprapeople, and only she is linked to him by a special, mysterious, spiritual, and material bond of love. Together such collective souls form the hierarchy of the Great Sisters. In Earth's bramfatura, there are about forty of them.

Every distinct nation has a Collective Soul, but the other sisters belong to the category of God-created monads. They, the Younger Sisters, are paired with national guiding spirits, the inspirers of those nations who are part of the suprapeople but do not play the leading role in its history. Some of the Younger Sisters, however, proceed along their metahistorical path without a national guiding spirit as companion.

There are also transitional phases, sometimes lasting a century or more, when a nation, its Collective Soul, and the national guiding spirit remain stranded outside the metacultures, between them, as it were. The peoples of the Balkans who, at one time, were a part of the Byzantine metaculture can be cited as an example. The Greeks, Serbs, and Croats were enslaved by one of the witzraors of the Muslim metaculture, and, at present, they abide in the gap between the Roman Catholic and Russian metacultures. No less tragic is the fate of the Bulgarian people who were also a part of the Byzantine suprapeople and were destined for a great future of primacy, both spiritual and cultural, in the Eastern Christian world. The Turkish witzraor put an end to those prospects once and for all, crippling the Bulgarian nation by clipping its spiritual wings, so to speak. It has now begun to merge with the Russian suprapeople. As for the Romanians, they are only just starting to emerge as a nation. Their Collective Soul and national guiding spirit as yet preside very high above them, barely maintaining a link with the ethnic group in Enrof, and the time is still far off when they will mature to full strength.

The demiurge of a suprapeople is also a great God-born monad, a monad more powerful and active than a collective soul and alien to any collectivity. He is one in himself.

One of the Great Sisters – each of whom is the Collective Soul of the leading nation in the metaculture – is paired with him. There are, however, more complex liaisons. In the North-Western metaculture, for instance, the demiurge of the suprapeople was until the nineteenth century paired with the Collective Soul of Germany. But the second German witzraor grew to be so strong during that century that the Collective Soul's imprisonment in one of the citadels of Mudgarb turned into an almost complete enslavement of her will, and the demiurge entered into a union with another Great Sister, the Collective Soul of England.

The birth of monads of either hierarchy – the demiurges of suprapeoples and the Great Sisters – by the everlasting Universal Sun can be neither understood nor imagined by us, and any rationalization on that count is doomed to remain empty speculation. The same can be said of attempts to fill the gaps in our knowledge about those stages of cosmic growth preceding the monads' appearance in Shadanakar. In what bramfaturas, in what forms, and through what stages did they journey and incarnate before entering the confines of our planet? I may be mistaken but, for us, such interbramfaturic mysteries are, I think, transcendental. Both those hierarchies enter the range of our apprehension (and that is apprehension, not in the form of metahistorical enlightenment, but only in the form of the passive reception of information from the lips of our invisible friends) at the moment of their metaetheric birth. We will use the term mesa-etheric provisionally to designate what happens when their monads enter five-dimensional space in Shadanakar. From the Planetary Logos, who can also be understood as the Being that has become the supreme demiurge of our bramfatura, they receive a certain stimulus: the creative impulse to realize and express themselves in the three- and four-dimensional materiality of a future suprapeople, which had not existed up till then and could not have existed without them. It is that stimulus that causes them to descend, coating themselves in denser, four-dimensional materiality, and embark in that manner on their planetary cycle. That is their second, or astral, birth in Shadanakar. They, of course, never undergo physical birth. I realize that it is not an easy concept to grasp, but I doubt that it can be explained any simpler.

The worlds where these hierarchies abide in the interval between these two births and where their monads abide during the entire course of their cycle in Shadanakar form the sakwala of the Demiurges. It comprises three regions. The birthplace of the demiurges and Great Sisters – the Ideal Souls of suprapeoples – is called Rangaraidr. The names of the other two are Astr and Oamma. Astr is the birthplace and abode of the monads of the Younger Sisters and the national guiding spirits. I am unable to say anything about Oamma.

I do, however, know that in the last five hundred years one demiurge has emerged from the rest and has undertaken a mission of a global, not just suprapeople, significance: the Demiurge of the North-Western metaculture. From his labors during the last few centuries certain prior conditions have been created for the unification of humanity into one whole. In the near future, the global leadership of that task will likely pass for a short time to the demiurge of the Russian suprapeople, and then to the demiurge of India. After that, from all appearances, the leadership will no longer be concentrated in one single demiurge.

Yarosvet and Navna are the names that I have provisionally and arbitrarily adopted to refer to the hierarchies of the Russian metaculture. I do not know the actual names of the demiurges and Great Sisters. In any case, they cannot be rendered in any human language (I hope that the reader will understand that the use of any customary anthropomorphic concepts of age, marital relations, and so on in reference to the hierarchies is resorted to only for the purpose of bringing us closer, through the use of the only possible, albeit distant, analogies, to a conception of phenomena that literally share almost nothing in common with phenomena familiar to us.)

The metahistorical task – a task of planetary importance – to be realized by Yarosvet and Navna's future marital union and by their whole life in Shadanakar in general can be roughly stated as the generation by them (or to be more exact, the etheric embodiment through them) of a Great Feminine Monad (By the term “ether” I mean a materiality more rarefied and higher than the physical. The materiality of the worlds of Enlightenment, the zatomises, and lightful elementals is composed of ether. To refer to even more rarefied materiality – typical, for example, of the sakwala of Higher Purpose and the sakwala of Angels – the term “astral” is used, while the term “metaetheric” refers to the most rarefied of materiality imaginable. It is the materiality of the highest planes of Shadanakar. The word spiritual is used in reference to everything situated even higher on the hierarchical ladder).

A personal, physical incarnation for her is, of course, unthinkable. But she is prepared in time to flow into an etheric vessel, one that is enlightened, individual, living, and immaculate. This vessel will appear at the same time as its crystallization in Enrof in the form of the Global Community. The Russian people are regarded by their demiurge as an etheric-physical substance still unenlightened in Enrof but enlightened in Heavenly Russia, a substance from which these two – physical and etheric – vessels of Light will be wrought. At the same time, the Russian people are regarded as the site of that theurgical act.

Above the sakwala of the Demiurges and Great Sisters soars a sakwala that I can designate only with the term Waves of Universal Femininity. Limnarna, the first of its regions, is the feminine Synclite of Humanity, while Bayushmi, the second, is the present abode of the Great Feminine Monad. I know only the names of the remaining regions of that sakwala: Faolemmis, Saora, and Naolitis. I am not privy to the name of the sixth, and last, of those regions.

That sakwala is encompassed within another – the worlds of interaction between the hierarchies of Shadanakar, those of the macrobramfatura, and those of the Universe. Of these three worlds I am only able to name the middle one – Raoris, the initial abode of the Great Feminine Monad when She emanated into Shadanakar.

From there begin the planes of the One Church of our bramfatura, which encompasses, in addition to the sakwala I have just mentioned, the three regions of an even higher sakwala: the Elite of Shadanakar. Oceans of repeatedly enlightened and spiritualized matter ebb and flow around it. Their shining crests, meeting no obstacles at its transparent boundaries, glide inside and, breaking over that abode of the Perfected, impart to it the fullness of life. The humanity of Enrof, the humankind of daemons, the lunar humankind, the angels, the elementals, and even the animal world whose metaphysical meaning has been such a profound enigma – all find their highest purpose and supremely transfigured essence in the heart of that paradise most high, which blends within it peace and strength, bliss and work, perfection and limitless growth ever further along a dazzling path. There abide all those who see the World Salvaterra with their own eyes. It is the highest step on the staircase of Shadanakar for all its monads, both God-born and God-created, except the Planetary Logos, the Virgin Mary, and the Great Feminine Spirit. All that I can do while on the subject of the Elite of Shadanakar is list the last human names of some of those great human spirits who have reached the Elite: Akhenaton, Zoroaster, Moses, Hosia, Lao-tse, Gautama Buddha, Mahavira, Asoka, Chandragupta Maurya, Patanjali, Nagarjuna, Samudra Gupta, Kanishka, Shankara, Aristotle, Plato, all the Apostles except Paul, Titurel, Mary Magdalene, John of Damascus, St. Augustine, St. Francis of Assisi, Joan of Arc, Dante, Leonardo da Vinci.

We have now brought this survey of the structure of Shadanakar to its conclusion, to the very highest of the sakwalas whose three regions encompass our entire bramfatura: the Region of the Planetary Logos, the Region of the Virgin Mary, and the Region of the Great Feminine Monad.

For purely personal reasons, I am accustomed to calling the focal point and summit of Shadanakar “the World Salvaterra” – a name quite provisional, of course, even arbitrary, having not even a distant connection to Palestine, the Salvaterra of the medieval Crusaders. I do not in the slightest insist on it, but I am forced to use it for lack of a better name.

To varying degrees, the World Salvaterra permeates all of Shadanakar, except the four worlds of the Demonic Base and Sufetkh. It is most fully manifested in the upper reaches of the atmosphere. The religious meaning attached to the word “heavens” is not the result of an aberration by ignorant minds from olden times but the expression of a reality that great souls intuited thousands of years ago.

All that is Providential in the history of Shadanakar, humanity, and individual souls has its origin in Salvaterra. It is the locus of the emanations of the higher cosmic Beings who manifest themselves both in the evolution of galactic worlds and in our evolution. “Shining Crystal of Heavenly Will” is an epithet applicable to the World Salvaterra, and not only in a poetic sense. Constant waves of grace and energy pour down from those heights and from out of those depths. Such terms as “resplendent sound of church bells” or “sounding resplendence” could be of hardly any aid to us in approaching a conception of them. That which such imagery hints at has been left far below, in the worlds of angels, in the sakwala of Higher Purpose, or in the World Synclite. Even what the Biblical story of Jacob's Ladder tried to describe ends there, having passed through all of Shadanakar. Great essences and great beings climb and descend the steps of material existence from Salvaterra to Earth and back again. It is the heart of the planet and its inner Sun. Through it and it alone open the heights, expanses and depths of the Spiritual Universe, which encompasses both the stellar archipelagoes and the metagalactic oceans of space that to us appear so empty.

The Spiritual Universe cannot be described in any language and can only be experienced, of course, in the vaguest of intuitions. The highest spiritual rapture of Christian mystics, the highest level of ecstasy among Hindus, or the abhijua of Buddha are all states connected with these same vague intuitions. Our systematic reason tries to pour them into the molds of teachings in order to initiate the many, and thus creates dim echoes of it, such as the teachings of the Tao, Pleroma, Empirei, or the breath of Parabrahma.

When voyagers from variomaterial worlds speak of Eden, as do the teachers of Semitic religions, or of the chambers of Brahma or Vishnu, of the heavens of Iranian asurs or Hindu devas, of the blessed land of Sukavati, even of Nirvana, they assume as their final goal only individual levels within Shadanakar, the summits of various metacultures and the highest transmyths of religions, or, in the end, the reality of the World Salvaterra.

When humankind – both physical and extraphysical – completes its colossal cycle, and when all the dominions of terrestrial Nature complete it as well, they will have wholly merged with that planetary Paradise. Then the World Salvaterra will open up like a flower into the waiting expanses of the Spiritual Universe. The Universal Sun will shine on that flower and admit the flower's fragrant radiations into its heavens.

But even then the ultimate goal will still be immeasurably far off. It is, at present, beyond the reach of even the most dazzling intuitions.


to the next part: 6.2. The Logos of Shadanakar
to the previous part: 5.3. Perspective on the Animal World
to the beginning: «The Rose of the World». Table of contents