Daniil Andreev. «The Rose of the World»
Book VI. The Highest Worlds of Shadanakar

VI. Chapter 2. The Logos of Shadanakar

As far as I know at present, all the countless numbers of monads fall into two ontologically distinct categories. God-born monads represent one category. They are fewer. They are greater in stature, having issued directly from out of the unfathomable depths of the Creator. They are destined to lead worlds, from the start assuming that leadership unblemished by moral falls or setbacks, and continuing to grow only greater in glory and strength. No one besides themselves can apprehend, or will ever apprehend, the mystery of their divine birth. In Shadanakar, the Planetary Logos, Zventa-Sventana, the Demiurges of the suprapeoples, the Great Sisters, and some of the Great Hierarchies are God-born monads. No demonic monad in Shadanakar numbers among them, though one should not forget that Lucifer is a God-born monad, the only one to turn from God.

The rest of the world's monads belong to the other category, those that are God-created. Each of them can apprehend the mystery of their creation by God, though only, of course, at an extremely high level of ascent.

The Planetary Logos is a great God-born monad, the seat of divine reason in our bramfatura, the oldest and first of all its monads. He differs from all the other monads in that, as the Word is the expression of the Speaker, He expresses one of the hypostases of the Trinity: that of God the Son. The Logos of Shadanakar is proceeding along a path of creative work and ascent up the cosmic staircase, a path beyond our conception, and no bramfatura, besides demonic ones, can exist without such a monad. For one such monad appears in every bramfatura at the dawn of its existence and remains the locus of Providence and the Divine Spirit throughout the evolution of all its sakwalas.

The Planetary Logos descended to Shadanakar as soon as the materiality created by the hierarchies for the bramfatura was capable of accommodating Him. The plane to which He first descended was later to become Iroln. The plane was readied through the efforts of the Logos to accommodate a multitude of young, God-created monads. But those efforts were insufficient to safeguard Shadanakar from the invasion of Gagtungr, and the Planetary Logos and hosts of monads of Light were forced to engage in battle with him. Illumined global laws alien to suffering, death, and any kind of darkness were created. The foundation for the first, angelic, humankind was laid by the Planetary Logos Himself and Lilith, whose essence at that time was as yet untainted by the demonic yetzerhara. While a constant struggle raged with the demonic camp, Olirna was created, as were the sakwalas of Higher Purpose, of the Great Hierarchies, and of the Great Elementals. In addition, those planes that later became the sakwalas of involtations from the other planets, the Sun, and Astrafire were being readied. Some of the planes created then no longer exist: for instance, those planes the human angels used to rise to, after having attained enlightenment. As the materiality of those beings was not tainted by a yetzerhara, no moral falls cast a shadow on the ascent of angelic humankind.

What is meant by the concept of original sin occurred between Lilith and Gagtungr when the latter invaded her world. As a result, all beings in whose densely material family chain Lilith took or has taken part carry a yetzerhara, the satanic seed. In demonic beings, the yetzerhara holds sway over the monad, while in all others it holds sway, at the very worst, over the shelt. As for the story of Adam and Eve, all the planes, eras, and hierarchies in it have become so muddled that it is better to pass over that legend. In any case, universal expiation – that is, the incineration of all yetzerharas – would have eventually been accomplished by Christ had His mission in Enrof not been curtailed.

Like a mirror image of the descent of the angelic monads into Shadanakar, Gagtungr created a densely material plane where lesser demons were incarnated. These were the very demons that, in time, turned into the monsters of modern times: witzraors, velgas, ryphras, igvas, and the angels of darkness. At the same time that angelic humankind was ascending, organic life in Enrof, which had been entrusted to the care of the animal world, began to emerge. The animal world was envisaged as a grand community of new, young, God-created monads commissioned to descend to very dense planes of materiality in order to enlighten them.

After Gagtungr succeeded in perverting the laws of life in Enrof, leaving his imprint on the animal world and in that way marring the Providential design, a second, Titan, humankind was created through the efforts of the Planetary Logos. Its purpose was identical to that of all the communities of Light: the enlightenment of matter. In time, they were meant to relocate to Enrof and oversee the enlightenment of the animal world and of certain elementals that had been demonized or checked in their growth. But with the revolt and fall of the Titans, yet another catastrophe befell the Providential powers. The demise of the second humankind boosted Gagtungr's power to a level he had never before known. The animal world had only been slowed in its development, and the Titans were cast down to the worlds of retribution only to escape later, but the Lunar humankind, which had been created by the Planetary Logos and His forces, was dealt an even more crushing blow in the post-Titan period. Having passed through a phase when almost all its shelts became demonized, it disappeared altogether from the face of Enrof. That took place approximately eight hundred thousand years ago when humans began to evolve from the animal world in terrestrial Enrof, and the Planetary Logos and His camp created the daemon humankind on other three-dimensional planes. Its creation was necessitated by the urgency of reinforcing the camp of Light and by the fact that more and more hosts of monads flowing out of the depths of the Creator were seeking ways to descend to the densely material planes to enlighten them. The daemons were not commissioned with the task of enlightening the animal world – their planes are in no way connected with animals – but one of their tasks was, and is, the enlightenment of elementals checked in their growth.

As for the so-called dawn of humanity – that is, the era of the emergence of the human species from the animal world – it was an extremely bleak and dreary dawn. Prehistoric humanity can and should be pitied, but not idealized: it was violent, mean, and crudely utilitarian. It knew of absolutely nothing spiritual besides magic, and magic, by its very nature, is utilitarian and self-seeking. A microscopic minority slowly conceived a mystifying sense of the Great Elementals and the first tremblings of an appreciation for beauty. The first mass experience of the transphysical side of reality was the revelation of the omnipresent arungvilta-prana.

The slow process whereby the spiritual filtered into human consciousness proceeded millennium after millennium, drop by drop. Every few centuries, a certain charge of energy, as it were, a kind of spiritual quantum, would accumulate in the subconscious of individuals and suddenly burst into their hearts and minds. They were messengers of sorts, the first people on missions of Light. Small groups formed around them, and the first steps on the road to spiritual growth were discovered. It is difficult to pinpoint when that began, but flashes are perceptible as early as the late Cro-Magnon period. A long period of regression then ensued, followed by new sparks in the Americas that, on the eve of the rise of the Atlantean culture, at last combined to form unbroken chains of Light.

The demise of Atlantis jeopardized all the gains in spirituality made during those cheerless centuries. A fine thread managed to be spirited off to Africa and relayed to Egypt via the Sudanese culture. Another thread was conveyed to America. Then began centuries of constant anxiety for all the powers of Light, as the onslaught of darkness was such that the thread was sometimes embodied on Earth in a single person. It is not easy to imagine their incomparable feeling of isolation and the malevolent darkness raging all around them. I could list a few strange-sounding, unfamiliar names, but it is better to say that those prophets and heroes of the spirit from the bloody dawn of humanity were later to weave into their garlands those beautiful and bright flowers whose names are known to us all now: Akhenaton, Zoroaster, Moses, Hosia, the Buddha, Mahavira, Lao-tse, John the Apostle. The future Gautama Buddha weathered an especially fierce struggle. It took place among the African tribes in the vicinity of Lake Chad, before the rise of the Sudanese culture, when the already fading light of Atlantean wisdom and spirituality flickered in the soul of that single person alone. The thread conveyed to America had been snipped, and he was the only flame of spirit left on the globe. By standards later applied to messengers and prophets, he was far from outstanding, but he was alone, and nothing else need be said. The Synclite of Atlantis was too far removed geographically to help him in any concrete way, and he did not yet know how to tap with his waking consciousness into the energy extended by other forces of Light. It seemed to him that he was all alone, engaged in an endless battle in darkness. Fortunately, he acquired several worthy disciples at the close of that incarnation, and all was saved. In that lies the unbelievable nature of his feat: that was all accomplished without a Synclite!
Approximately ten thousand years ago, when Atlantis was at its zenith, the Planetary Logos incarnated in Zheram, the Enrof of daemons. Gagtungr was unable to thwart or interfere with His mission in the daemon world, nor was Gagtungr able to kill His bodily incarnation before it had been imbued with the full power of the Logos. The path of the Logos in the daemon world ended in His apotheosis, and the entire sakwala embarked on a road of successive stages of enlightenment. The mission of the Logos in the daemon world resembled His later mission among humanity, but there it was brought to a successful conclusion, which, in turn, accelerated the sakwala's development.

Before taking a human form in which His essence would be fully reflected, the Great Spirit made a preliminary descent, incarnating approximately seven thousand years ago in Gondwana. He became a great teacher there. Humanity, however, was as yet unprepared to assimilate the spirituality flowing down through the incarnated Logos. But a profound and pure esoteric teaching was formulated and its first seeds sown, seeds that were later to be carried by the winds of history to the soil of other countries and cultures: India, Egypt, China, Iran, Babylon. The incarnation of the Logos in Gondwana did not yet possess the same fullness that was later manifested in Jesus Christ; it was, essentially, nothing more than a preparation for the later descent.

What people, culture, and country were to be the setting for Christ's life did not become clear, of course, all at once. A precisely-formulated monotheism, not professed by just a handful but embraced by the people as a whole, was a prerequisite. Otherwise, the psychological soil necessary for the revelation of God the Son would have been lacking. But the geographical and historical factors that shaped the cultural and religious character of the Indian and Chinese peoples deprived monotheism of any means of filtering into the consciousness of the masses. The monotheistic teaching of Lao-tse and similar movements in Brahmanism remained virtually esoteric doctrines. All of them were limited to the spiritual ecstasies of individual adepts and private theosophical speculations.

The unmatched religious genius of the Indian peoples made it possible for them to assimilate the revelations of many Great Hierarchies and to create a Synclite unrivaled in size. But the great Indian pantheon eclipsed, as it were, the even higher reality of the World Salvaterra. The Indian religious consciousness had long been accustomed to the idea of hierarchies incarnating as people and even animals. It was, therefore, unable to grasp the altogether exceptional and specific nature of the Planetary Logos's incarnation, its complete and fundamental dissimilarity from the avatars of Vishnu or the incarnations of any other powers of Light. Buddhism, with all its brilliant moral teachings, avoided a precise formulation of the question of the Absolute. The Buddha, like Mahavira, believed that, when it came to salvation, people did better to rely solely on their own efforts. That mistaken belief was prompted by the negative side of the terrible spiritual experience he had acquired during his solitary vigil in the midst of planetary night – an experience he recalled after becoming Gautama but was, evidently, unable to fathom fully. One way or another, the Buddhist teaching, by avoiding profession of the One God, struck India once and for all from the list of potential sites of the Planetary Logos's incarnation.

In the fourteenth century B.C., the first attempt in history was made to establish a clearly formulated, Sun-centered monotheism as a national religion. It took place in Egypt, and the giant figure of its pharaoh reformer towers to this day over the horizon of past centuries as an example of one of history's first prophets. What utter isolation that genius poet and seer must have felt, concluding his inspired hymn to the One God with the tragic plaint: “And no one knows You besides Your Son, Akhenaton!”

One should not, however, take that plaint too literally. There was at least one person who shared his feeling of isolation. The role of Queen Nefertiti, his wife, as an inspirer of and participant in the religious reforms can hardly be exaggerated. That astonishing woman traversed the golden sands of her country as a messenger of the same heavenly Light as her spouse. Both of them, inseparably bound together by creative work and divine love at every stage of their journey, long ago reached the highest worlds of Shadanakar.

As we know, Akhenaton's efforts came to naught. Not only the religion he founded but even the name of the reformer himself was erased from the annals of Egyptian historiography. It was only at the end of the nineteenth century, through the efforts of European archaeologists, that the historical truth was reestablished. With the failure of that plan and the persistence of polytheism as the dominant religious form, Egypt too had to be dropped from the list of potential sites of Christ's incarnation.

In Iran, Zoroastrianism was also unable to develop into a distinctly monotheistic religion. The myth of that religion failed to incorporate even a fraction of its immense transmyth. The responsibility for that does not rest on its founders, for they, and, first and foremost, Zoroaster himself, provided a religious framework capacious enough to accommodate spiritual truths of immense proportions. It is the witzraors and shrastr of Iran that bear the blame. Their reflection in Enrof – the Achaemenid empire – was able to check any and all spiritual growth, provoke an ossification of the religious forms of Zoroastrianism, suppress its mysticism, petrify its morality, redirect the focus of the arts on itself in place of the religion, and rechannel the spiritual energy of the suprapeople into the building of a state empire. By the time that empire fell and the Collective Soul of Iran was for a short time liberated, it was already too late. The religion of Mithra, which was spreading at the time, bore the telltale marks of work too rushed, of revelation too blurred. The gaze of the Elector finally came to rest on the Jews.

A metahistorical study of the Bible permits one to trace how the prophets were inspired by the demiurge of that people; how the authors of the Book of Job, the Song of Songs, and Ecclesiastes caught the echoes, distorted though they were, of his voice; how that revelation was at first contaminated and debased by inspiration from Shalem and the elemental of Mount Sinai, a grim, harsh, and intractable spirit; and how later the notes of anger, fury, belligerence, and unreasonable demands – the characteristic voice of witzraors – cast a darker and darker shadow on the books of the Old Testament. But monotheism as a national religion was essential to Christ's mission, and it was the Jews that supplied it. Therein lies their historical and metahistorical contribution. What is important is that, in spite of the innumerable misrepresentations, the tangle of hierarchies that inspired the mind and creative impulses of the authors of the Old Testament, the monotheistic religion did survive and the “I” of the Bible can, though, of course, not always, be understood as the Almighty.

To the degree that metahistorical knowledge makes it possible for one to comprehend the tasks that faced Christ during His life on Earth, one can for now define them in the following manner: to initiate humanity into the mystery of the Spiritual Universe, instead of leaving it to guess about it with the help of speculative philosophy and individual intuitions; to unblock the organs of spiritual perception in humans; to repeal the law of the jungle; to break the iron wheel of the law of karma; to abolish the principle of coercion and, consequently, the state in human society; to transform humanity into a community; to repeal the law of death and replace it with material transformation; to raise humans to the level of Divine humankind. Oh, Christ was not supposed to die a violent or even a natural death. After living a long life in Enrof and accomplishing those tasks for which He had undergone incarnation, He was to have experienced not death but transformation – the transfiguration of His whole being and His passage into Olirna before the eyes of the world. If it had been completed, Christ's mission would have given rise to the establishment of an ideal Church/Community two or three centuries later, instead of states with their armies and bloody bacchanalias. The number of victims, the sum of suffering, and the time span required for humanity's ascent would have been lessened immeasurably.
Christ's founding of the Church in Enrof was preceded by an emanation of energy from the Virgin Mother – another hypostasis of the Trinity – into the higher worlds of Shadanakar. The emanation of energy did not take on a personal aspect: it was not connected with the descent of a God-born monad. Nor was it the first emanation of Femininity in the history of Enrof. The first emanation of Femininity in the existence of humanity took place some fourteen centuries earlier, and one can find echoes of an intuition of that fact in certain myths where, however, it melds with legends concerning the sacrificial descents of collective souls of suprapeoples into the dark planes, as we can see, for example, in Babylon. But that brightest of God-created monads, which was later to become the Mother of the Planetary Logos on Earth, took human form twice in that same Babylon, the second time during the very period of the first emanation of Femininity. Her life that time did not take Her beyond the limits of a small city in Sennaar where She became a holy woman and was subsequently put to death. At the moment of Her death, Universal Femininity enlightened Her whole being, and that predestined Her to become the Mother of God. Even earlier, before Babylon, She lived in Atlantis where She was a simple, beautiful woman and the mother of a large family. Before Atlantis, at the very dawn of human civilization, She lived in a small village in Central America. It is a long-lost settlement whose meager ruins will never be recovered from the tropical jungles of Honduras and Guatemala. Before that, during the prehistoric era, the monad of the future Mother of God was not born in human form.

The second emanation of Universal Femininity in Shadanakar was echoed by a softening, as it were, of the inner crust of many people in Enrof, without which the establishment of the Church on Earth by Jesus Christ would not have been possible. The Christian churches, in that abortive, unfinished form familiar to us in history, are nothing more than the pale, inchoate, partial, and distorted reflections of the Church that abides on the very highest planes of Shadanakar.

From the age of fourteen to thirty, Jesus traveled in Iran and India where He was initiated into the deepest wisdom then possessed by humanity, only to far outstrip it.

Why did Christ not leave a written record of His teachings? Why did He prefer to entrust the task to His disciples? After all, the evangelists, inspired by God though they were, were still human, and the great enemy was not sleeping, so that even in the Gospels of the New Testament there are in places clear traces of his distorting imprint. But Christ could not set down His teachings in a book because His teachings were not only His words but His whole life. His teachings were the Immaculate Conception and His birth on a quiet Bethlehem night, illumined by the singing of angels; His meeting with Gagtungr in the desert and his travels on the roads of Galilee; His poverty and His love; the healing of the sick and the resurrection of the dead; His walking on water and His transfiguration on Mt. Favor; His suffering and Resurrection. Such teachings could only have been recorded, even if with gaps and errors, by eyewitnesses of that divine life.

But our sworn enemy crept into the gaps. By infiltrating the all-too-human consciousness of the evangelists, he succeeded in corrupting many testimonies, distorting and harshening ideas, debasing and qualifying ideals, even in ascribing words to Christ that our Savior could never have uttered. We as yet do not possess the means to separate the genuine from the false in the Gospels. There are neither precise criteria, nor visible markers. Everyone who reads the New Testament should only keep in mind that Christ's teachings were His whole life, not just His words. As for the words ascribed to Him, everything that concurs with a spirit of love is genuine, while everything that is marked by a threatening and merciless spirit is false.

It is difficult to say at what moment in Jesus' life on Earth worry first crept into His soul, when he first felt doubt in the ultimate success of His mission. But in the latter period of His ministry, an awareness that the leader of the dark forces might well finish with a partial, short-term victory shows more and more clearly through His words – as much as we know them from the Gospels. That partial victory took concrete form in the betrayal by Judas that led to Golgotha.

Judas's personal motives for the betrayal resulted from the shattering by Christ of Judas's cherished nationalist dream of the Messiah as the King of the Jews and lord of the world. Until the day he met Jesus, Judas's heart had burned with that dream his entire life, and its death was a great tragedy for him. He did not entertain the slightest doubt as to Jesus' divinity, and his betrayal was an act of bitter hate, the conscious murder of God. The thirty pieces of silver and the motive of greed in general were only a hastily adopted disguise – he could not very well reveal the genuine motives of his crime! It was the nature of those genuine motives that entailed his descent to Zhursch, a form of karmic retribution unparalleled in its severity.

Now it becomes clear what vast importance can be attached to the events that unfolded after Jesus Christ's triumphant entry into Jerusalem. The Planetary Logos was as yet unable to complete the preparations for His transformation, and a painful human death awaited Him on Golgotha. Although He could have escaped crucifixion, He did not want to, for it would have meant a retreat. Further, Gagtungr would in any case have ensured He was killed a little later. But the possibility of a different kind of transformation after death arose: resurrection. In the interval between His death and Resurrection there took place His bramfatura – shaking descent into the worlds of Retribution and the opening of the eternally closed gates of those worlds, a descent that truly earned Jesus the title of Savior. He descended through all the planes of magma and the core; only the entrance to Sufetkh was barred to Him. All the other gateways were forced, the locks broken, and the sufferers raised some to the worlds of Enlightenment, others to the shrastrs, still others to the upper planes of Retribution, which began to transform from planes of eternal torment into temporary purgatories. Thus was begun the great task of mitigating the law of karma, work on which was to intensify even more.

Lying in the tomb, the physical body of Our Savior became enlightened and, resurrected to life, entered Olirna, a different, higher three-dimensional plane of materiality. This explains those properties of His body that the apostles observed between His Resurrection and Ascension, such as the ability to walk through objects of our plane, and yet to partake of food, or the ability to travel distances at great speed. The other, second transformation described in the Gospels as the Ascension was nothing other than Our Savior's ascent from Olirna even higher, up to the next of those planes existing at the time. A little while later, He guided Mary, Mother of God, through the same transformation, and John the Apostle a few decades after that. The transformation of some other great human souls has also taken place since then.

Gradually growing from strength to strength, the Risen Christ has been leading the struggle of all the powers of Light of Shadanakar against the demonic. New planes of enlightenment – Faer, Nertis, Gotimna, and, later, Usnorm – were created during the first centuries of Christianity, and the passage of many millions of those to be enlightened through that sakwala was accelerated. A powerful current of spirituality, which rarefies and enlightens ever more human souls, has been pouring down through the Christian churches, and the radiant zatomises of Christian metacultures, with their populous, ever brighter Synclites, sprouted and flowered. The grandiose process of converting planes of torment into purgatories has neared the halfway point: left to be transformed is the sakwala of magma, while the purgatories themselves are gradually to undergo even more changes. They will be rid of any and all elements of retribution. Instead, souls with burdened etheric bodies will be given spiritual assistance from the Synclites, assistance that could be likened more to therapy than to punishment.

Mary, the Mother of God, has in the course of these centuries completed Her ascent from world to world. She is the comfort of all those suffering (especially those in the inferno), the Mediatrix of All Graces and the Mater Dolorosa for everyone and everything. She, like Her Son, abides in the World Salvaterra, donning a resplendent etheric coating to descend to other planes. Our Savior, who as the Planetary Logos abides in the inner chamber of Salvaterra, has had for many centuries the power to create and coat Himself in a radiant etheric body, and in that form He descends to the zatomises and meets with the Synclites of metacultures. His power has grown immeasurably. We are not, however, yet able to grasp the meaning of the processes that have been taking place in the very highest worlds of Shadanakar during the last two thousand years, though they are clearly what is most significant from the point of view of metahistory.
But if Jesus Christ's struggle with the demonic beyond the bounds of Enrof has been marked by a series of major victories, the curtailment of His mission in Enrof itself has resulted in an endless number of tragic consequences.

His very teachings ended up distorted, having been mixed with elements from the Old Testament, just those elements that Christ's life had been superseding and would have superseded once and for all if it had not been cut short. The chief features of those elements is the attribution to the image of God of the traits of a fearful, merciless judge, even an avenger, and the ascription of the inhumane laws of nature and moral retribution to Him and no one else. That ancient misrepresentation has acted as no small brake on the ascending journey of the soul. The confusion in one's mind between the divine and the demonic leaves one no choice but to resign oneself to the idea of the just, eternal, and immutable nature of those same laws for which Gagtungr bears the responsibility and which should be mitigated, spiritualized, and radically reformed. The resulting drop in moral consciousness naturally leads to people focusing their efforts on their own salvation, while their active commitment to social compassion and the enlightenment of the world atrophies.

The curtailment of Christ's mission also resulted in the material in nature and the carnal in humans not undergoing the enlightenment that was supposed to occur on a global scale, and not just in the essence of Christ alone. Left unenlightened, they were excluded by the Christian Church from what it sanctioned, consecrated, and blessed. The sacraments of baptism and the Eucharist were believed to sunder the neophyte from the pagan celebration of the flesh as a good unto itself. No other higher formulation of the relationship was forthcoming. That tendency toward asceticism in Christianity, barely mitigated by the compromise institution of the sacrament of marriage, that polarization of the concepts of “spirit” and “flesh” that followed in Christianity's wake to all the cultures it embraced, in the long run resulting in the secular era of civilization – all that is no simple accident or even a mere historical phenomenon. To the contrary, it is a reflection of one aspect of Christianity's metahistorical fate, an aspect born of the curtailment of Christ's mission in Enrof.

What is most important is that no radical change whatsoever took place in Enrof. Laws remained laws, instincts remained instincts, passions remained passions, disease remained disease, death remained death, states remained states, wars remained wars, and tyrannies remained tyrannies. The birth of the Church among humanity, a church encumbered by an inherited arrogance and not immune to dark inspiration, could not generate the rapid growth-both spiritual and moral – that would have taken place if Gagtungr had not cut short Christ's life. For this reason, humanity has for nineteen centuries stumbled along a broken, crooked, irregular, and one-sided path: the resultant vector of the work of the Providential powers and the furious actions of Gagtungr.

The indecisive character of the great demon's victory cast him into a prolonged state of uncontrollable rage. The effects of his maniacal fury were felt in Enrof, giving rise to unprecedented disturbances on the surface of global history. The series of monstrous tyrants on the throne of the Roman Empire in the first century A.D. – their atrocities, unrivaled by anything either before or after; their irrational bloodthirstiness; their pride; their frenzies; their inhuman resourcefulness in devising new methods of torture; their warped creative impulses, which caused them to have erected buildings of unparalleled grandeur that either catered, like the Coliseum, to the baser instincts of the masses or, like the madcap projects of Caligula, were utterly senseless – all these were echoes of the fury of the demon who saw that his sworn enemy, though delayed on His path, had grown in power and would thenceforth rise from glory to glory.

Several centuries before Christ, Gagtungr had acquired an imposing weapon: he had been able to effect the incarnation of certain gargantuan demonic beings on neighboring planes and thus to found the first dynasty of witzraors in Babylon-Assyria and Carthage. One of that first witzraor's offsprings, the Jewish witzraor, dutifully assisted Gagtungr in his struggle with Christ during our Savior's life in Enrof: without the help of that witzraor, it would hardly have been possible to subvert the will of Judas Iscariot and of many Jewish leaders and delude them into thinking that they were acting in their people's interests by persecuting Christ and putting Him to death. In addition, Gagtungr knew full well that the creation of two, three, or several predators of one and the same kind on the same plane would eventually lead, through the law of the jungle, to the victory of the strongest ones, until the strongest of them all succeeded in extending its power over all the shrastrs and the power of its human puppets over all terrestrial Enrof. With that, all the necessary conditions for absolute tyranny would be present. It was with a view to realizing that plan that a dynasty of witzraors was also founded in Iran and Rome, and the Roman one proved stronger than the rest.

It appears that it was on Forsuth, the witzraor of the Roman Empire, that Gagtungr placed his greatest hope in the first century A.D., after Christ's Resurrection. What is more, it seems that even the synclites at that time could not be sure that the mad frenzy of Gagtungr, which had doubled his strength, would not lead to the appearance of the Antichrist in the near future and hasten the end of the first eon, thus multiplying the number of spiritual victims to unimaginable proportions and greatly complicating the tasks of the second eon. That alarm explains the apocalyptic, or rather, the eschatological mood, the expectation of the imminent end of the world that gripped the Christian communities and the Jews in the first decades after Christ's Resurrection. Fortunately, those fears proved unfounded.

Gagtungr's strength at that time was only sufficient to invoke the incredibly senseless bloodbaths of the caesars and to attempt to exterminate the Christian Church physically. By the middle of the first century, however, another plan of attack could be observed. Christ had been unable to complete His mission in Enrof and thus the Church He had founded, instead of proceeding on to global apotheosis, was barely smoldering in the form of a few small communities pressed beneath the backbreaking layers of state institutions created by the witzraors and beneath the hard crust of psyches involtated by those demons. Taking advantage of this, the forces of Gagtungr began to meddle in the life of the Church itself. A strong-willed and highly gifted individual emerged, one deeply sincere in his conversion to Christ, and in whom Jewish singlemindedness and a messianic Jewish severity were combined with the legal-rational mind of a Roman citizen. He was a bearer of a mission, undoubtedly that of Light, but the abovementioned personal and ethnic character traits warped his own understanding of that mission. Instead of furthering Christ's work, instead of strengthening and enlightening the Church with the spirit of love and love alone, the thirteenth Apostle launched a massive, far-reaching organizational effort, binding the scattered communities together with strict regulations, unquestioning obedience to a single leader, and even fear, as the threat of being expelled from the bosom of the Church, in the case of disobedience, inspired just that: spiritual fear. The Apostle Paul never met Jesus Christ during His lifetime and was consequently denied all the grace that issued directly from Jesus. Nor was Paul present when the Holy Spirit descended on the other Apostles.

Yet, the other apostles receded, as it were, into the background, each of them concentrating on local missions, on the creation of Christian communities in one or another country, while Paul, the one apostle lacking divine grace, gradually becomes the dominant figure towering over all the communities, unifying them, and dictating to them what he thinks to be the continuation of Christ's work.

That may have been the first clear indication of Gagtungr's determination to revise radically the demonic plan. Toward the end of the first century, the dynamics and whole atmosphere within the Roman ruling elite suddenly change. Domitian, the last monster on the throne, falls victim to conspirators. The mad frenzies of the caesars abruptly cease. In the course of the next century, there is a steady succession of exemplary monarchs. It is true that they perform what the logic of power – that is, the will of the witzraor Forsuth – demands, and try to bolster the state, which supplies the witzraor with such an inexhaustible stream of the red, dew-like food called shavva. But gone are former delusions of world conquest, the deranged building projects, and the «living torches»– Christians dipped in tar and set afire – which Nero used to illuminate his orgies with. State affairs keep to a more or less prescribed path. In other words, Forsuth occupies itself with survival and is no longer encouraged to seek global dominion. The focus of the higher demonic plan switches. Abandoned are any ideas of guiding the Roman Empire to the planetary rule. Usurping control of the Christian Church from within becomes the cornerstone of their plan.
In spite of all the distortions generated in Christianity by the lack of spiritual depth in the thousands that created it, the Christian Church (and, subsequently, its various churches) has been the mouth of a powerful current of spirituality flowing down from planetary heights. In the eyes of Gagtungr, the Church became a factor of overriding importance and every means available was utilized to seize control of it from within. The religious exclusivity of the Semites, the spiritual isolationism of the Greeks, the mercilessness and ruthless thirst for political hegemony of the Romans – all that was enlisted to that end in the second, third, fourth, and fifth centuries. That was insufficient, of course, to accomplish the primary goal, but it was quite enough to lead the Church away from its principal tasks, to contaminate it with a spirit of hatred, to lure it into the ocean of politics, to substitute transient worldly goals for its enduring spiritual ones, and to subordinate its Eastern half to the rule of the emperors and its Western half to the dogma of a wrongly conceived theocracy. The Church becomes a political power – so much the worse for it! Humanity still had a long way to go to reach the moral height at which it is possible to combine political leadership with moral purity.

My ignorance prevents me from outlining the principal stages, let alone drawing a full panoramic view, of Gagtungr's nineteen century-long battle with the forces of the Risen Christ. Only a very few individual links in the chain are, to a greater or lesser extent, clearly visible to me.

For example, in the context of that battle, the metahistorical meaning of the person and ministry of Muhammad gradually comes to light. From an orthodox point of view, whether it be Muslim or Christian, it is relatively easy to make one or another positive or negative assessment of that ministry. But in endeavoring to remain impartial, one is inevitably confronted with ideas and arguments whose contradictory natures preclude definitive judgment. One would think that Muhammad's religious genius, his sincerity, his inspiration by higher ideals, and that peculiar fiery conviction of his teaching that compels one to recognize him as a genuine prophet – that is, a messenger sent from the other world – are not subject to doubt. On the other hand, it is hard to see the progressivity of his teachings when compared with Christianity. If there was no such progressivity in his teachings, then what need did humanity have of them? To treat Muhammad as a false prophet also fails to settle the matter, for it then becomes impossible to understand how a false religious teaching could, nevertheless, become a channel through which spirituality flowed into the soil of great peoples, uplifting millions and millions of souls through a passionate worship of the One God.

Metahistorical knowledge supplies an unexpected answer to the problem, an answer that is, unfortunately, equally unacceptable to both Christian and Muslim orthodoxy. We can arrive at a correct answer only if we realize that Muhammad appeared at the moment when Gagtungr had already paved the way for the appearance on the historical scene of a genuinely false prophet. He was to have been a figure of a great stature, and just as great would have been the spiritual danger humanity would have faced in his person. The false prophet was to have stripped Christianity of a number of outlying peoples who were still in the initial stages of Christianization, convert a number of other nations that had not been Christianized, and prompt a powerful and decidedly demonic movement within Christianity itself. The flawed development of the Christian Church would have been the soil in which that poisonous seed would have yielded a rich harvest, culminating in the installation at the helm of ecclesiastical and state power of a group of both open and secret devotees of Gagtungr.

The Prophet Muhammad was an agent on a higher mission. In brief, its aim was to draw the young and pure Arab people, who were only just coming into contact with Christianity, into the religion, and to generate through their efforts a fervent movement in the Christian Church toward a religious reformation, toward the purgation from Christianity of extreme asceticism, of subordination of the Church to the state, of the theocratic dictatorship established by the Papacy. But Muhammad was not only a religious teacher; he was a poet of genius, even more a poet than a prophet sent from the other world. Indeed, he was one of the greatest poets of all time.

That poetic genius, in conjunction with certain of his character traits, deflected him from his unwavering religious path. A powerful jet of poetic creativity shot into the main channel of his religious mission, distorting and clouding the revelation given to him. Instead of reforming Christianity, Muhammad allowed himself to be diverted by the idea of founding a new, pure religion. And found it he did. But as his revelation was not sufficient for him to say anything truly new after Christ, the religion he founded proved to be regressive (though not false or demonic) in comparison to Christ's teachings.

The religion did, in fact, gather into its fold those peoples who, without Muhammad, would have fallen victim to the false prophet that Gagtungr was readying. The final assessment of Muhammad's role can, therefore, be neither wholly negative, nor wholly positive. Yes, he was a prophet, and the religion he founded is one of the great right-hand religions. Yes, the rise of Islam saved humanity from a great spiritual catastrophe. But in rejecting many fundamental Christian beliefs, the religion regressed to a simplified monotheism. It offers nothing essentially new, and that is why there is no transmyth of Islam among the Great Transmyths, among the five crystal pyramids shining from the heights of Shadanakar.

Here I will point out only one other demonic plan of attack, without the knowledge of which it would be impossible to understand what follows and which should, both in history and metahistory, in time develop into, in a manner of speaking, the principal offensive thrust.

In mentioning the fact that no demon, no matter how powerful it might be, is capable of creating a monad, I had hoped that the reader would give due consideration to its implications. After the incarnation of the Planetary Logos, humanity became the decisive battleground, and an idea began to form in the demonic mind: to create, slowly if need be, a human puppet who would be capable of achieving absolute tyranny in terrestrial Enrof, of turning the population of the Earth into satanohumankind. But, once again, the demonic lack of creativity made itself felt. Unable to come up with anything original, all the demonic forces could do was resort to the law of opposites and devise a blueprint to create a distorted mirror image of the efforts and paths of Providence. The Anticosmos was counterposed to the Cosmos, the principle of form to the Logos, satanohumankind to the divine humankind, and the Antichrist to Christ.

The Antichrist! I will probably drive away more readers by introducing that concept into the Rose of the World's worldview than I have driven away in all the previous chapters combined.

The concept has been discredited numerous times: by the shallow, petty, and vulgarized meaning attached to it; by the abuse of those who proclaimed their political foes the servants of the Antichrist; and by the failed prophecies of those who saw signs of the imminent coming of the Antichrist in the events of the long-past periods of history in which they lived. But if by resurrecting the concept I were to drive away ten times more people than I actually will, I would still introduce it, for the concept of the Antichrist is woven into the worldview I am presenting with the strongest threads and will not be removed from it as long as the worldview itself exists.

As Gagtungr is incapable of creating monads, and demonic monads cannot be incarnated as humans, he had no alternative but to use a human monad in his plan. No matter what dark mission people perform, no matter what terrible stamps they leave on history, all that is dark has its origin in their shelt, not in their monad. It is only the shelt that can be demonized, not the human monad. In those rare cases, as with the father of the igvas or Klingsor, when an individual, having attained an extremely high clarity of consciousness, rejects God, it is his or her shelt, and not the monad, that does the rejecting. Thereupon something truly dreadful occurs: the renunciation of one's monad, for the very reason that it cannot sanction a rejection of God, and a total surrender of oneself — that is, of the shelt and all its material coatings — to the will and power of Gagtungr. The link between the monad and shelt is severed. The monad leaves Shadanakar to begin its journey anew in another bramfatura, and the shelt is either given to a demonic monad that, for some reason, has none or becomes the personal tool of Gagtungr, in which case the influence of his own spirit in part takes the place of the monad. In both instances, the shelt becomes demonized once and for all that is, there is a gradual transformation of its material composition: siaira, the materiality made by the bramfatura's forces of Light, is replaced by agga, the materiality of demonic origin. The same happens to the astral body as well. (Structurally, agga differs from siaira in that it lacks microbramfaturas – the elementary particles that compose it are not animate and not even partly intelligent beings, as in siaira, but inanimate, indivisible material units. Agga is made up of only eleven types of those dark antiatoms, being the sum of their innumerable combinations.) Naturally, beings with such demonized shelts and astral bodies can no longer be born anywhere except on demonic planes. Thus, they are denied all possibility of incarnating as humans.

As the plan to create an Antichrist called for its incarnation as a human, Gagtungr was left with only one alternative: kidnap a human monad, strip it of all its coats of siaira (that is, the shelt, the astral body, and the etheric body), and by gradual effort fashion different coatings for it out of agga. It would be beyond the power of Gagtungr to destroy its former shelt of Light, but, without a monad, spiritually decapitated as it were, it would remain indefinitely in a state of spiritual lethargy somewhere, in some out-of-the-way transphysical crypt in Gashsharva. The kidnapping of a monad required enormous effort and long preparation. It was only in the fourth century A.D. that it was finally accomplished, and Gagtungr succeeded in snatching a human monad from Iroln, a monad that at one time had had an incarnation as a Titan and was presently linked to a shelt that had just completed a journey in Enrof in the person of one of the Roman emperors. But having only one such being caused the Antigod to fear that some unforeseen interference on the part of Providence might jeopardize the demonic plan. So later a few more monads were kidnapped as a kind of reserve of what we might call Antichrist candidates. Historically they faced the prospect of violent clashes with each other, the eventual victory of the strongest and luckiest, and the focusing of demonic efforts on that victor alone.

The shelts whose monads were kidnapped were indeed denied the possibility of being born anywhere. Walled up, as it were, in the depths of Gashsharva, they remain there to this day. The kidnapped monads, burdened by their material coatings of agga, with hands tied, so to speak, and controlled personally by Gagtungr, traveled down the road of demonic excellence, incarnating as humans from century to century.

One of them – that same monad of the former emperor soon began to outpace the others. Its kidnapper guided it from incarnation to incarnation, overcoming its resistance, and over time causing an almost total extinguishment of its will of Light. As early as that startling being's incarnation in the fifteenth century, it had become obvious that the monad as an autonomous will was fully paralyzed, and that the material coatings created for it were growing more and more obedient to demonic commands. The coatings were, however, still a long way from realizing their full potential. The incarnation in which that occurred was at the climax of the metahistorical battle within the Roman Catholic metaculture. It was connected with one of Gagtungr's most blatant, dramatic, and sinister attempts to usurp control of the Church from within, an attempt that to this day remains the last.

I have already mentioned that behind the fanatical movement in Catholicism that cast a shadow over the end of the Middle Ages and found fullest expression in the Inquisition was one of the most nightmarish of the spawns of Gagtungr, and it was only in the eighteenth century that the forces of Light emerged victorious over it. As for the demonic human puppet, it appeared on the historical scene earlier, assuming the outward guise of an active champion of global theocracy. There is in Russian literature an astonishing piece of writing, the author of which undoubtedly must have had spiritual knowledge of that fact, though his waking self did not have full access to that knowledge. I am referring to “The Legend of the Grand Inquisitor” in Dostoyevsky's The Brothers Karamazov. The one who is to become the Antichrist in the not too distant future was, one could say, captured by Dostoyevsky at one of the most crucial stages of its previous existence. It is true that he is not a widely known historical figure. His name is known now only to medievalists as the name of one of the rather notable figures of the Spanish Inquisition. It was about that time that Gagtungr was forced to admit the failure of his overall scheme to turn historical Catholicism into his lackey and the impossibility of unifying the whole world on the basis of a Roman cosmopolitan hierocracy. Absolute tyranny was impossible without the unification of humanity, and a host of prior conditions for unification of any kind was still lacking.

I will elsewhere pause over certain critical metahistorical clashes that have taken place over the centuries. As Jesus Christ foresaw, the course of events has led to the imminence of the decisive battle, a battle made inevitable by the ancient hunger for power of the demonic powers and by their pursuit of universal tyranny.

The power of the One who was Jesus Christ has grown beyond measure over the centuries. Were He to reappear in Enrof now, all the miracles of the Gospels, and all the miracles of Indian and Arab legends would pale beside the miracles He could perform. But there is no need for that yet. There are still two or three centuries before His Second Coming, and during that time He will be able to acquire the power to perform the greatest act in history and in metahistory: the turn of the eon. The turn of the eon will involve a qualitative transformation of humanity's materiality, the birth of the Synclites of all the metacultures in enlightened physical bodies here in Enrof, the beginning of a long road of expiation on other planes for those belonging to satanohumankind, and the commencement in Enrof of what is called in the Holy Scriptures “The Thousand-Year Kingdom of the Righteous.” The Second Coming is to occur simultaneously at a multitude of points on terrestrial Enrof, so that every single being will have seen and heard Him. In other words, the Planetary Logos is to attain the inconceivable power to materialize simultaneously in as many places as there will then be consciousnesses to perceive Him in Enrof. These etheric-physical materializations, however, will be but brief expressions of His single Entity, and they will merge back with Him for permanent residency in enlightened Enrof. That is what Christ meant when He prophesied that the Second Coming would be «like lightning coming from the east and flashing far into the west,» so that all peoples and nations on Earth will see “the Son of Man coming on the clouds of heaven.”

to the next part: 6.3. Femininity
to the previous part: 6.1. Up to the World Salvaterra
to the beginning: «The Rose of the World». Table of contents
Кажется, что обнаружил серьёзную ошибку в переводе Роджерса:

What is important is that, in spite of the innumerable misrepresentations, the tangle of hierarchies that inspired the mind and creative impulses of the authors of the Old Testament, the monotheistic religion did survive and the “I” of the Bible can, though, of course, not always, be understood as the Almighty.
Важно то, что, несмотря на бесчисленные подмены, вопреки спутанности инстанций, вдохновлявших разум и творческую волю создателей Ветхого Завета, монотеистическая религия сокрушена не была и под «Я» библейских книг можно, хотя, конечно, не всегда, понимать Всевышнего.
Almighty — всемогущий.

Он абсолютно благ.
«Он всемогущ», — добавляло старое богословие.
Но если Он всемогущ — Он ответственен за зло и страдание мира, следовательно. Он не благ.
Казалось бы, выйти из круга этого противоречия невозможно.
Бог абсолютно благ! светоносен!
А не всемогущ.
Я так понимаю, что на английском «Всевышний» должно быть «the Most High».
Правка модератора:
Я так понимаю, что на английском «Всевышний» должно быть «the Most High».
Интересный вопрос. Но, насколько я понимаю, мы имеем дело с устоявшимся в английском языке выражением.
См., например, https://www.oxfordlearnersdictionaries.com/definition/english/almighty?q=Almighty
the Almighty
noun [singular] God
  • to pray to the Almighty
Другое дело, что такой перевод не вполне соответствует тому, что писал Д. Л. Андреев, отрицавший именно всемогущество Бога. «Всевышний» — да, «the Most High».
Михаил, разница важна, а вот слово надо у спецов и носителей узнавать. Мне словарь говорит, что вариант Роджерса тоже иногда переводится как Всевышний. По мне, лучше твой вариант, наверное, если он не искусственный. Точность смысла важнее обихода.
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