Daniil Andreev. «The Rose of the World»
Book VII. On the Metahistory of the Ancient Rus'

VII. Chapter 1. Kievan Rus' as a Metahystorical Phenomenon

I have already defined “suprapeople” but shall do this again: it is a group of nations or nationalities bound with an overarching, jointly created culture physiognomically distinct from others. Ethnicity does not play a significant role here. Suffice it to recall that among nations comprising a suprapeople would immediately stand out the leading one (for example, the Egyptian nation led the peoples of Nubia, Napata, and Meroë which belonged to another ethnic root). Quite the opposite could also happen: several ethnically distinct nations united into one suprapeople switching or sharing the leadership at various points of time (e.g. Hindu, North-Eastern, Far-Eastern, Roman-Catholic supranations).

By and large, overlapping with the centuries-old contours of Russia, our people, rather, belongs to the formation of the first type. The multiethnic origin of the Russian nation is not at odds with this: tellingly, in the course of its history, it has retained its leading or global role in the supranation unlike transferring it to Ukrainians, Belorussians, or peoples of Povolzhye or Siberia. Having been combined of ethnically motley elements, as the people of Egypt had been at its time, the Russian people proved to be, as Egyptians had once done, a prepotent creative force among the smaller ethnic groups conjoining it (I am talking about the past and present. Future may see a different configuration).

This great formation of the last millennium had been predetermined since time immemorial with a creative design of the people-leading hierarchies – the Russian demiurge and Navna. The design first emerged in their consciousness as a vague dream, an image that spellbound their will. It happened so at one time in Rangaraidr, the birthplace of demiurges and Great Sisters. O, Yarosvet was far from resembling “the spirit of blizzards and flame” back then: he was a joyous child of the sun having yet acquired the wisdom of Shadanakar not. If he did foresee the vastness of his duties, they were just dim foreshadows. Upon observing from afar the emerging summits of other metacultures, creative acts of other demiurges and synclites, he began to realize the stature of his own spirit, the proportions of his own future creation. The inspirational play of youthfulness helped him gradually realize his duties; this play began to outgrow into a sacred rite, a Creation act when a great man-spirit that had been St. Andrei the First-Called in Enrof a few centuries before endowed Yarosvet with his powers. In the sakwala of demiurges, as though a misty outline of Heavenly Russia began to take shape. According to the church tradition, Andrei was the first illuminer of our forefathers. It was true in the sense that the life of St. Andrew the Apostle ended in martyrdom in the lands of Scythians at the end of the first century. But the tradition appears to have an echo of the intuitive knowledge that the founder of Heavenly Russia was precisely that man-spirit that had achieved great powers and heights in the period between his demise and his involvement with Yarosvet’s creative acts.

By then, demiurge Yarosvet had already come to realize his duty of marrying the Ideal Collective Soul of the people and of their giving birth to Zventa-Sventana. But the actual forms and scale this ultimately took had been beyond his imagination and what he was readying himself for. He could not foresee that one of his own creations would fatefully revolt against him and become his worst metahistorical rival, usurper, and distorter of his design. Foreboded he not that a constant feud between the opposing hierarchies and himself together with Navna would shape the course of the metahistorical drama of Russia all the way from the eleventh to twenty first century. Lastly, he was yet to acknowledge that the accomplishment of his mission depended on the completion of immense processes in the folds of other cultures, for only a social-political unison of the entire humanity would see its gradual transformation into a single, planetwide brotherhood.

The hour of Navna’s descent into the four-dimensional plane arrived somewhat earlier when Yarosvet was still absorbing the creative emanations of the Planetary Logos in Rangaraidr.

Below outspread the boundless wasteland expanses of four-dimensional sakwalas. In the distance, in the East and in the South, towered the emerging colossuses of other, older metacultures. In the West, a cloudy, slowly crystalizing structure with a glistening white peak had already taken shape – the mystical Montsalvat of Germany, England, Burgundy, and Scandinavia. The Byzantine zatomis was flickering and shimmering with gold and purple in the South, and it appeared as though preparing to leave the ground and elevate, as a glistening ark, directly to the foot of the supraheavenly abode of Christ. Yet, the vast expanse facing the Arctic Ocean remained desertlike. Only translucent puffs of raging elementals were dashing over the untrodden forests and gargantuan rivers of Enrof, and faint condensations of tribal egregors were pulsating here and there amplifying in the open heaths of the South.

Yet, the picture which I have just outlined should not be understood word for word. It is just an intimation, a poetic generalization that largely trivializes the true picture of many sakwalas meeting the gaze of descending Navna. All of them, at the same time, were connected with that sole region of the prehistoric Eurasian continent which bore no layers of great human civilizations. Scarce material vestiges of several vanished tribal groups that had created neither nation, nor script lay in the pristine ground. Forests and heaths of future European Russia appeared capacious enough for gigantic future settlements of human masses with another limitless spatial reserve stretching as far as to the Pacific Ocean. Diverse and plentiful treasures of soil secured the material basis for living for millennia to come. Cradles of older great civilizations were too far away for the future young culture to dissolve into them, and that made possible the task of overcoming the borderline voids with its own nascent genius. Only the demiurge of Byzantium carried on its tragic, leaving-the-ground work, readying to transfer to Yarosvet the weight of tasks which were doomed to remain unaccomplished.

It wasn’t just a country but a whole part of the world, and one could easily lose his or her breath – not only that of a human – anticipating the events commeasurable with its size.

The purpose of Navna’s descent or her second birth in Shadanakar was her gradual clothing in the materiality of the four-dimensional plane where the demiurge and great men-spirits nourishing it had begun to lay down the material (not physical, of course, but etheric) foundations of Heavenly Russia. Chronologically, this corresponded, in all likelihood, to the eighth-ninth centuries AD, and a slow process in the historical plane began to take shape thenceforth: the formation of tribal unity among East Slavs.

Should we decide to determine Navna’s metaetheric age in that historical epoch by way of progression of human life, in our usual language we would call it the transition from childhood to adolescence(*1). Mother Earth was nurturing her, and the souls of elementals, rough and tender alike, entered, one after another, the emerging zatomis of Holy Russia, endowing the streamy-breezy substance of Navna with their shimmering filaments. The state of Navna at that time was marked with the wholesomeness of primal harmony, the childlike joy of relishing the first physical incarnation. Her womanly premonitions of the future calamities were palliated with the memories of her supraheavenly birthplace Rangaraidr and the anticipation of her brother-friend-bridegroom’s arrival from thence. Both in Heavenly Russia and the earthly Russia could be felt his distant yet unflinchingly riveted, omnipresent gaze. While Navna barely started trickling the folk consciousness with vague childish reflections of surrounding elementals, the mind of the demiurge clarified, delineated, and defined those images crystallizing them into the names of Slavic deities: Perun, Yarilo, Stribog, Lada.

1 Just to be clear, the periods of aging as superimposed on hierarchies of suprapeoples not only have a duration exceeding the corresponding human periods by multiple tens of times but also do not match their usual proportions. In particular, their adolescence is synchronous with rather long periods of history, and they reach their prime when the corresponding people has already played its role in Enrof so as to continue its becoming and creative works in the uppermost planes of the metaculture. For instance, the hierarchies of Ancient Egypt, Babylonia, classical antiquity, let alone Gondwana and Atlantis have now reached their full maturity.
Historians call this intersecting influence of the demiurge and the Ideal Collective Soul as mythology, religion, art, and daily rounds of life of the Early Slavs, in sum, everything that our notions of spiritual and material culture now encompass.

An event anthropomorphically translated into our language as Yarosvet’s first appearance in Heavenly Russia and his meeting with Navna there, took place in the tenth century AD. The storm this stirred in the metahistorical world is hard to put into words as the very notion “joyous storm” would seem rather contrived. It was a downpour of metaetheric and astral streams not unlike gurgling waterfalls of light. Accompanying the demiurge were jubilant men-spirits descending from Iroln and inflowing from other metacultures – those who, with the lapse of time, were to incarnate in the Russian land carrying invisible crowns of kin-guardians2, saints, geniuses, and heroes. Elementals were welcoming Yarosvet as a messenger of God and prepotent creator who was poised to create something among, with, and above them, something that was beyond their comprehension yet inspiring inexplicable awe and delight in their souls. Navna received him in the blissful forest expanses of Holy Russia as a much-awaited betrothed.

In some of the sacraments and rituals which our religions have as, for example, the sacrament of matrimony that all peoples, in one or another form, are familiar with, we humans create semblances of the events that had first happened with the people-leading hierarchies. This kind of sacrament between Yarosvet and Navna was still shimmering from the faraway future though the joy of their meeting appeared to them as wedding-like. In actuality, following their meeting was another event, another sacrament, and its similitude in humanity can only be found in the Christian cult that includes Holy Communion as its pivotal point.

It was their communion with the God-Son crucified in the living World matter for as long as the demonic principle continues to exist in the universe – in that flesh animated by Him which the bread and wine we take mysterially signify. It took place not in Heavenly Russia that, at the time, wasn’t yet ready but in the great Byzantine zatomis. The demiurge of Byzantium unveiled the rows of the upper heavens; Yarosvet and Navna came to behold the uppermost extent of the Christian Transmyth and, through Heavenly Jerusalem, entered into conversation with God. Thus happened their first meeting in Shadanakar with the One who only God-born monads could face. Thus the demiurge of Byzantium allowed them into his deepest secret – the one that, in human life forms, he duly materialized not. And so, he was passing it down upon them as to his successors.

The historical failure of all three forms of Christianity lies, as is known, in the fact that Catholicism, Byzantine Orthodoxy, and, later, Protestant churches remained only churches, each with a small “c”, not capital at that. Sad and astonishing is the aberration of the consciousness of some of the church members who mistake these institutions for a cosmic mystical unity. It shows a shift in perspective, the confusion between the hoped-for and the real, the distortion of times and terms, and, even worse, the deflation and distortion of the very ideal.

In our bramfatura, human churches are quite idiosyncratic phenomena. With their summits reaching the threshold of the World Salvaterra, in Enrof they exist as secluded aggregates resting upon limited spaces within culture, within statehood, within daily rounds of life, within human soul.

The drama of historical Christianity lies in the fact that it did not approximate the ideal societal organization capable of expressing and materializing the behest of Christianity, its mystical and ethical dimensions. The cause of this, again, is rooted in the interruption of Jesus Christ’s mission by Gagtungr. Yet, churches and human fellowships are to blame for the lack of serious, earnest, and pure aspirations in this direction. For whereas Catholicism with its attempts to replace the Kingdom of God with hierocracy fell under the power – fortunately, only for a time – of one of the most dreadful infraphysical vampires in world history, Orthodox Christianity, by having taken, as Dostoevsky put it, “a corner in the state”, withdrew from this task altogether. This task, being one of the most critical if not the most critical task that humanity ever saw, was now being passed down, as immensely burdensome and perilous as it was, upon the hierarchies of the Russian metaculture.

This was mirrored in historical reality as the act of so-called Christianization of Rus. To really comprehend the vastness of historical and metahistorical consequences precipitated by this decision of Prince Vladimir, it suffices to ponder the odds of adopting Catholicism, Islam or even Khazar Judaism by the young Russian suprapeople. What a grotesquely distorted, almost ludicrous future would have been brought to life had one of these religions been preferred. Suggesting itself but, unfortunately, going beyond the narrative of this book is an extended monographic chapter about Prince Vladimir Svyatoslavovich, a figure of truly tremendous stature. He still remains underappreciated because his epoch is too distant and poorly studied and owing to the predawn-twilight glow from which the figure of this ruler towers at the beginnings of our history. Perhaps, only metahistorical contemplation and reflection would reveal the true significance of the one revered, loved, and glorified across centuries by the people that had given him one of the warmest and tenderest nicknames that the world history has ever known (the nickname is barely translatable into other languages as, it appears, only in Russian can the sun be referred to so endearingly): Krasno Solnyshko (“Fair Sunshine”, translator's note). In any event, the Christianization of Rus’ was brought about by Prince Vladimir almost single-handedly, and it was an entirely providential act whatever primitive and extraneous motives were living in the reformer’s consciousness.

This involtation(*3) of Yarosvet began in the tenth century and was rapidly marked with the emergence of a host of remarkable historical names in Vladimir’s wake: Yaroslav the Wise, Nestor the Chronicler, Antonia and Theodosia Pecherskiye followed by Vladimir Monomakh. These future men-spirits who descended into Heavenly Russia when it was just founded had been led since then by the demiurge into Enrof for accomplishing special missions, those of the saints and kin-guardians.

2 Here it refers to historical figures who have a powerful and benign effect on the fate of a people or state and are ruled in their actions by the inspiration of the hierarchies that guide that people.

3 To involtate – to influence the human consciousnesses and willpower, at times the consciousness of other living beings, through the subconsciousness so as to inspire certain desires and actions into a person which then are apprehended as his or her own. Sometimes, the involtated not only carries out the inspired actions as if voluntarily but also finds reasonable explanations and noble goals for them. The source of involtation can be a human being, light and dark hierarchies alike, egregor, and so on.
Involtation (noun) – the action of involtating or of being involtated.
As is always the case with big collectives, that other-material formation, the so-called egregor which semblances have already been touched upon in the chapter on the middle layers of Shadanakar, was radiating and shimmering. Generated by the psychic emanations of people associated with statehood, the egregor possessed a kind of consciousness and, charged with volition, had an independent life shaping to a great extent the state activities of each successive generation of the Russian people.

Not having her own monad, karossa Dingra, one of Lilith’s manifestations, was the last in the hierarchies largely involved in the genesis of the Russian people. Having expanded her activities to the boundaries of the nation and, later, to the suprapeople which materiality she was to regenerate and strengthen, karossa Dingra played her providential role, and, perhaps, thus exhausted her positive influence.

Primarily, karossa’s sphere is narrowed down to the people’s sexual life. She participates in every act of human coition and conception. Hers are the keys from the opposite sexes’ mutual lusting. Yet, bearing the accursed yetzerhara, she is inclined to overflow beyond her legitimate bounds and subdue all phenomena crossing her attention sweeping other impulses of the folk soul with waves of sexuality. The phallic orgiasm of antiquity which, though now devoid of its religious and mystical coloration, still manifests in some folk festivities, is the most vivid outpouring of Dingra, Russia’s “All-People Aphrodite”. As for weddings, convivial gatherings, springtime, and other orgiastic celebrations, merrymakings, and rites of the pre-Christian era, they had risen in Rus’ precisely as waves spreading from Dingra’s billowing invisible veilings, as echoes of her heavy dancing moves, as reflections of her fiery glance riveted into the people’s body and into the body of each and every human. In Russia, Christianity came to grips with the karossa from the very inception, overtly and covertly, with its decided “no” to any mysticism of sex, thus having driven her underground. There, disfigured with tight boundaries, she gained a smothery and foul touch culminating in fornications of Khlysts and other zealotic sects. In some other, especially in ancient cultures, activities of karosses transpired well to the surface of people’s lives, and these creatures’ shadows reached the consciousness of the myth-generating and religio-creative layers of the suprapeople molding into the images of goddesses – patronesses of love, marriage, and child-bearing. Clearly, whenever the worshiping of these goddesses had a mix of orgiasm, whenever the task of procreation was overridden with uncontrollable sensuality, the influence of karosses was tinged and even blanketed with the viscous and depraving influences of Duggur.

The activization of forces of Light always evokes the counter-activization of the Antigod, which is a seeming inevitability of this eon. Could the Antigod and his worlds have possibly remained indifferent, passively witnessing fresh forces entering the metahistorical stage, the forces which ultimate goal was in overcoming the demonic clutch over the human world? Hence the struggle of the infraphysical camp against Navna, Yarosvet, and Dingra – a blind yet necessary participant in the metahistorical process – took several forms.

If one follows the main trajectories of the movement, the major events in the history of Kievan Rus’, he or she would easily discern two fundamental factors jeopardizing the formation of the young nation. Vladimir was able to ascend to the Kievan throne only after a slaughterous feud. No sooner had he died, the whole country was shattered with power struggles and the fratricides of Svyatopolk the Accursed. After a short pause during the reign of Yaroslav the Wise, there followed a new wave of feuds under Iziaslav I spiraling down into a two-century princely discord with only a few brief intermissions. Not only did this discord that had bathed fields of the country in blood erode the physical being but also the etheric substance of the suprapeople whose spiritual development was painfully and perilously arrested. Thus came to the surface of history a great she-predator, extinguisher of beacons and hearths, multiplier of sufferings – Velga of Russia. In a human being, she totally unseals the base instincts of destruction and defilement. She pulls in the shreds of decomposed human etheric and astral bodies. She is a whirl-like aggregation of a great many tiny infraphysical entities inspiring anarchy in battle fields and places of execution.

Velgas had appeared within the confines of Shadanakar together with the majority of other demonic monads, that is to say, from the very beginning. What bears more importance for a historian is another indisputable fact: each velga is the polar opposite of the Ideal Collective Soul, and she seeks to pull the etheric-astral substance of the suprapeople into the realm of demonic materiality.

The second form of the Antigod’s and his worlds’ struggle against the lightful dyad and Dingra is attempting to annihilate or emaciate them with attacks from without. Historically, these attempts were mirrored as invasions of Pechenegs, Polovtsians, and, finally, Tatars in the Velga-riven Kievan state. Is it so hard to see through these shadows, these armies and hordes scurrying across the steppes of Povolzhye, Don, and Dnepr, to see those who had cast these shadows in the first place: the hardened egregors of steppe tribes, ever rumbling, ever seething, incapable of molding into robust, creative organisms of history? – This mode of the Antigod’s malign activity will branch out into the far future jeopardizing the very existence of the country in the times of Tatar, Polish, French, German invasions. As for Velga, her acts would take form of nationwide domestic upheavals in the Time of Troubles and the Great Revolution.

Despite unfavorable metahistorical conditions, Yarosvet attempted to manifest his young genius in eleventh-twelfth centuries AD. The demiurge of Byzantium was still patronizing him, the consequence of which was the so-called “Byzantine influence” or “Byzantine tradition” in the historical reality. As is with any creativity within traditional bounds which does not require as much boldness and spiritual foresight, there are always more actors than innovators therein. Most importantly, the influence of Yarosvet himself became hardly distinguishable from that of the Christian Transmyth at the time as he had partaken of its reality. Partaken of but not confined within it as some part that was vocal in the pre-Christian culture and wasn’t totally absorbed by the Transmyth kept on living, though not as strongly pronounced.

The Christian Myth was vigorously pouring into the consciousness of the people attracting and enrapturing their hearts with the images of the Almighty, the Blessed Virgin, and saints that had once ascended to the heights of righteousness from the dark depths of Jewry and Byzantium. Shrines of Jerusalem and Athos, traders from Constantinople emanated white rays that warmed souls and accustomed them to the joys of Orthodox creativity: monastic doing, imitating the lives of saints, spiritual graces, humility, temple-building, fasting. At the same time, from thence also came incessant warnings, the terror of the worlds of retribution, all the more frightening as no purgatory would have alleviated the weight of the otherworldly retribution in the Byzantine metaculture.

To the far corners of the culture, to the grass-roots, to serfs was relegated the ancient Slavic worldview. Yet, vast forests safely kept in their depths the connection between human beings and elementals. Conjurings of wizards, merrymakings celebrating creative forces, rites connecting man with invisible dwellers and masters of Nature thereby continued to exist. Austere ascetism could have never become a guiding principle for the masses in world history; it didn’t happen then either. Life placed the very same demands: procreation, caring for family, protecting the country from the onslaughts of steppe nomads. However hard the monks prayed in their monasteries, these prayers did not free the multitudes of people from their military duties, daily toil, murderous raids of the Polovtsians as well as the joys of a passionate, full-blooded life rewarding for it all. Thus had been laid the foundations of the dual faith that did not vanished from Russia till the twentieth century.

The first literary landmark of the suprapeople hierarchies’ inspiration remains “The Tale of Igor’s Campaign” – a work totally divorced from the Byzantine tradition and the Christian Transmyth in general. Devoid of ascetism and humility, manful intonations of the poem resembling the crisp and pure ringing of the damask steel, gleams of non-Christian beliefs flashing here and there at its somber horizon, the very theme of this work reveal the direct infusion of Yarosvet’s inspirational powers into the creator. A whiff of Navna, light and translucent as a bridal veil, clothes the highly chivalrous essence of the poem with a subtle musicality culminating poignantly in lamentations of Yaroslavna on the town wall.

In this poem, the inspirations were molded into highly artistic images. As these images proved viable, we can conclude that real life provided material for them and, consequently, these inspirations manifested in relationships, psychology, daily life of masses of people. The author of “The Tale” who came under the downpourings of the inspiration was the prince’s retainer, a poet of genius, that is, a poet “possessed” by a daemon. As for the epic tales of the Kiev and Novgorod cycles, one may feel that the very downpourings of inspiration were received by a man from the masses, an anonymous creator of the cruder art or folklore. Somebody would say: what do high inspirations have to do with the primitiveness and crudeness of epic poems? And one may respond: what other qualities but these would distinguish the creative works of the masses from those of a highly cultured master? The simplicity and primitiveness of the epic poetry do not give the lie to the fact of inspiration; they only show that, albeit muddied and weakened, it entered the dense layers of the masses’ psyche.

Gradually, it began to color in peculiar ways the arts closely associated with the Myth of Christianity. This is well traceable in icons and frescoes, those of Kiev, Suzdal, and, especially, Novgorod. Iconic images of the Novgorod school sometimes astonish with their vibrant dynamism and bold, nearly modern acuity which were completely foreign, even antagonistic to the Byzantine tradition with its statue-like rigidity. Unfortunately, in this book I can only outline a number of specialized topics needing elaboration. A few of such topics are laid in each and every chapter, and I can only regret the scantiness of my remaining days. Whereas, for the most part, national spiritual intuition in many other metacultures expressed its knowledge of the zatomises in form of legends, Russia began manifesting its spiritual insights into its heavenly prototype and twin – Heavenly Russia – in terms of another art, namely architecture. From the eleventh to thirteenth century, all hotbeds of Russian spiritual and, especially, religious life aimed to develop, perfect, and replicate, with an astonishing consistency, one and the same image. More specifically, it was an architectural ensemble with a big white crystal in the center – a white cathedral with golden domes and a pillar-like bell tower encircled with a host of chapels and little churches, often multicolored but almost invariably gold-domed; the next ring saw palaties (Russian stone houses, t/n), services, and residential wooden houses, with the outmost rim featuring sturdy protective walls dotted with towers. A river meander was at their feet.

This motif first emerged over Dnepr in the beginning of the eleventh century to be rapidly replicated over Volkhov with its variations growing in numbers: in Pskov, Smolensk, Vladimir, Pereyaslavl, Chernigov, Rostov, Kolomna, Nizhniy Novgorod, Ustyug, Troitse-Sergiev, in big and small towns or in townless places, in a host of monasteries and kremlins. It would reach its apotheosis in the Moscow Kremlin in the epoch to follow.

This is worth reflecting upon. This phenomenon would hardly be sufficiently explained just in military-political, technical, or even cultural terms. Other countries located in similar geographical conditions, say, in feudal times, and, if I may say so, having similar religious climates had created completely different mystical art symbols, different aesthetical patterns and architectural canons in particular. Far from everywhere the architectural ensemble outgrew into the prime symbol, a synthetic reflection of the transmyth, a stone semblance of “the Sought-for City”. It came to symbolize this in Egypt, Babylonia, India, and some other Buddhist countries, in Athens but not in Iran, nor Japan, nor in the North American Indian culture; even in medieval abbeys it hardly bore the same significance. Evidently, we are concerned here with the irrational factor, perhaps, the suprapeople’s spiritual taste. The roots of this taste lead to unfathomable depths, to the patterns and regularities connecting the suprapeople to the upper-standing second reality.
Meanwhile, the epoch that had seen the crystallization of this image was becoming less and less favorable with each successive generation.

Should we decide, by analogy, to superimpose the three states of matter in our layer of reality – solid, liquid, and gaseous – onto other-material worlds, we will see that the state of the Eastern Slavs’ egregor in the metahistorical picture of Kievan Rus’ would resemble a rarified fog outspreading over the country of which blurred outlines were slowly emerging. Tornado-like vortices of Velga ripped this formation at its various parts every so often while onslaughts of Polovtsian, Lithuanian, and Polish egregors constantly changed its outlines shattering its whole being and severing some of its fragments into a flawed, illusively independent existence.

It was a feeble being capable of effectively resisting neither Velga, nor the steppe tribes’ egregors.

In the thirteenth century, Gagtungr charged the emaciated Russian egregor with a dark-ether massive monster: the belligerent witzraor of the Mongolian tribes. I know not whether it was a fatal mistake of the Far East demiurge or if some other reasons had brought it to life, but its growth was remarkably rapid, and its avarice – unquenchable. The all too young Mongolian metaculture which synclite had been just emerging was an easy prey for this creature now being pulled into the vortex of the Antigod’s metahistorical schemes. The demonic mind was playing a foolproof game: either the Russian metaculture would have been crushed by a more powerful enemy, or Yarosvet would have had to repel the Mongolian witzraor with a similar monster so as to save the very physical existence of the Russian people. This was the first mighty blow Gagtungr threw at Russia, and this was precisely that metahistorical event lying behind the first major catastrophe in our history – the invasion of the Tatars.

There could be different estimates, and historians do evaluate differently the scale of socio-political, cultural, and moral damage inflicted by the Tatar yoke upon Russia. Looking at the events from the metahistorical angle, we can only complement the tenets of historical science with the following indication: the influence of Velga in the princes’ boisterous discords cleared the way for a mightier force, and both these clusters of forces were, ultimately, the manifestation of the very infraphysical hierarchy’s will at that. What had been shattered by Velga was to be further crushed by the Mongolian witzraor. Had he not succeeded fully in that, there would have been another instrument in store to pursue his activities in other times with other methods: the black kernel in the being of the future Russian witzraor.

Indeed: hammered by the Mongolian monster, the Russian egregor was smashed, half-shredded, and barely alive having a long way to mend. Karossa Dingra suffered a damage comparable to bleeding if translated into physical terms. As for Yarosvet, he was defeated in the battle with the Mongolian giant on the borders of Holy Russia; the young, frail, and small-in-numbers synclite hardly preserved from destruction the most dearly held sanctuaries of its heavenly country.

Having been saved by the demiurge, Navna was removed from the ravaged southern region of Holy Russia into unreachable pristine lands corresponding to the deep boreal forests in Enrof. Misty condensations of the wounded, half-shredded egregor clothed her in beggarly tatters in her new dwelling. The enemy’s onslaught did not remit: the satiated Velga had crawled back into her Gashsharva, but the Mongolian witzraor swept every so often across the heavenly country like a tornado putting out lights, drying up metaetheric wellsprings while, at the same time, dispersing the living material substance of the suprapeople in Russia that forms the etheric bodies of each and every one of its member and which is essential to life in Enrof overall and of every human being in particular. It was becoming clear that the fulfilment of the tasks for which the lightful dyad had taken their etheric incarnation was impossible until Dingra would regenerate the people’s flesh; until Gagtungr’s mighty weapon would be countered with an opponent from the same existential plane: a powerful demon of statehood. The demiurge of the suprapeople was faced with a choice: either to create a leviathan-like state in Enrof, hence allowing the Russian shrastr inhabited with igvas to emerge; or to withdraw from his mission on the Earth. He chose the former.

Evidently, the demiurge who still saw the coexistence of the ideal societal organization with the state as a viable possibility had realized the utmost necessity of the latter – the state was essential, and by all means it had to be very powerful as it was the only way the suprapeople could protect its very physical existence, whether it be protection from centrifugal forces from within like Velga’s encroachments or invasions from without like the Mongolian witzraor at that time or from somebody else in the future. Only God knows if Yarosvet’s idea of a strong state being a major prerequisite was merging into his designs for the ideal societal organization, a would-be fruit of his future marriage with Navna. Did he understand with full clarity that by having descended to karossa Dingra as the father of their mutual child, begetting a witzraor from her, and dooming Navna to captivity in the massif of the coming statehood, he had delayed the day of his and Navna’s wedding to unimaginably distant times? Be that as it may, karossa Dingra begot the first of Russia’s witzraors carrying in him, together with the mother’s blood, the accursed yetzerhara. Isn’t it clear what it all meant?

The molder of the physical substance of the suprapeople gave birth to the demon of “greatpowerness” from two principles: the suprapeople’s demiurge from one side and the one who had once intruded into the flesh of the elemental Lilith, Gagtungr, from the other. Thus, yetzerhara was to become a curse of sorts weighing upon the Russian statehood and fatally distorting the Russian people’s implementation of its global mission.

Could Yarosvet have possibly avoided having the demon of “greatpowerness” born? Could he have protected the physical existence of the suprapeople in some other way? Didn’t other cultures’ examples show witzraors as unavoidably taking part in all metahistorical processes and being their indispensable evil and inner contradiction?

That is why Gagtungr had seen to the birth of this transphysical race of monsters in Babylonia. A chain reaction of sorts ensued: every demiurge in his metaculture was forced to counter the fierce malicious enemy with exactly the same defender. In his turn, the defender outgrew into a rapacious predator thereby spurring demiurges from neighboring metacultures to do likewise. Nowadays, only small nations forming parts of a suprapeople, unlike the suprapeople itself, do not have their own witzraors. From the times of Babylonia, there have not been metacultures without them.

As for Yarosvet, his infatuation with his dream prevented him from paying heed to the laws of perspective in the world of the new historical reality. He could not yet draw a clear line of distinction between the real statehood and the ideal societal organization between creating a state and the ultimate goal of his marriage. Only painful life experience along with acts of creativity could give the demiurge the wisdom to separate the near from the faraway, the then feasible from due limitations. The very nature of statehood was yet to be comprehended by him, and he was barely aware of the irreconcilability between the dominating principle of statehood and the ideal societal organization. Nor did he understand that this societal organization could be established only in the far future when the physical preservation of the suprapeople would be warranted with humanity’s unification into a single monolith.

The matter is that the societal organization can be of different types, and to differentiate across them is essential. The attached table outlines only several major types and, certainly, is far from exhausting all the variety of them including some transitory or vague forms.

1. Liquid statehood: rudimentarily centralized state power; constant clashes among weakly organized constituents; a great weight of tribal egregors and vampirical formations like Velga; the influence of the rather youthful dyad of the suprapeople primarily upon the ethical and religious aspects of consciousness.

Examples: Egypt in times of the nomes, Vedic India, Polis Greece, the European Middle Ages.

2. Solid-viscous statehood, rather malleable to the transformational work: limitation of tyrannical tendencies through the equilibrium of socio-political forces; the guidance of state is carried out by the demiurge through egregors; his marriage with the Ideal Collective Soul.

Examples: pre-Tutankhamun Egypt, Buddhist states of India and Southeast Asia, Tan and Sun empires of China, Athens in the time of Pericles.

3. Extremely solid statehood: a despotic state-colossus; the tyranny of the demon of greatpowerness; a highly limited etheric incarnation of the Collective Soul, that is, her entrapment in the massif of statehood; at the end of this stage or sometimes earlier, the demiurge revokes his sanction off the demon of statehood.

Examples: great tyrannical empires, Assyria, Carthage, Rome, Baghdad, empires of Genghis Khan, Tamerlane, the sixteenth century Spain, Great Britain of eighteenth-ninetenth centuries, Napoleon’s empire, the state of Hitler, and so on.

4. Hierocracy: the captivation of state-creating forces by the church egregor; either its outgrowing into a witzraor-like vampirical creature having global claims along with the lodging out of the egregor sakwala into Gashsharva (papacy at the end of the Middle Ages), or self-isolation within ethnical boundaries while draining the inner wellsprings (Tibet). In the former case, the dyad of the suprapeople and synclite would fight with it, even if it is the distorted Global Religion Myth. In the latter, the lightful dyad would be limited within the infraphysical bounds of the metaculture from one side and the forces of the Highest Transmyth of the Global Religion from the other.

5. Fragmentation of a single suprapeople into a host of solid state units: development of local forces that have broken free from the hierarchies’ control; weakening of the creative powers of the former; the state of the Collective Soul not unlike that of a serious ailment.

Examples: the Mediterranean in fourth-fifth centuries AD, Muslim countries after the Khalifate, Germany after the Thirty Years’ War.

6. Subjugation by another people: the societal organization is exploited by other hierarchies for their own purposes unrelated to the given suprapeople; the Collective Soul’s state equivalent to enslavement.

7. Statehood of a moderate type given the socio-ethical maturity of the suprapeople and no external threat: subordination of the state principle is directly given over to the demiurge; the beginnings of the non-violence principle; a possibility of preparation for the ideal societal organization opening up to the hierarchies; the Collective Soul being the demiurge’s wife.

Examples: at the moment, this type has been achieved only by few small countries, Scandinavia and Switzerland being the purest examples. It is hoped that this type will reach the suprapeople scale in the future which is the only possible way for the suprapeople’s metacultural fruits to ripen.

8. Inter-suprapeople unions: a transitory statehood form of the planetary union conceivable only theoretically at present; co-creativity of demiurges.

9. The ideal societal organization: the abolition of statehood; transformation of the state system of humanity into brotherhood; the ideal organization of society as the only vessel for the etheric expression of Eternal Femininity being brought into the world by the hierarchies.

What has now become clear could not have been as evident to the demiurge a thousand years ago. His union with Dingra and the witzraor’s birth erected a long lasting barrier between Yarosvet and Navna. Although the multifold significance of what had happened was beyond the demiurge’s foresight, it was becoming clear that the barrier would ultimately fall, and that their marriage would see a creative materialization of their task only upon redeeming the committed mistake or, in other words, when its consequences would come to a close; the formidable longevity of this redemption was beginning to dawn. What had been done came as a major stimulus to his spiritual maturation. The first collision with the archenemy of the citadel of Light revealed the whole depth of the world duality to the demiurge, the insolubility of which he had not comprehended before. He was beset with poignant grief, an all too natural outcome of realizing the first great failure in life; only then he began to understand the tragedy of the demiurge of Byzantium and a looming possibility of his own collapse but on a much greater, global scale.

This state was aggravated by the fact that the witzraor’s birth and childhood apparently justified the means: the demon of statehood proved to be a potent force in the suprapeople’s fights with Velga and foreign witzraors.

The area of the most powerful inspirations of the First Zhrugr in Enrof was bound to a certain geographical location, on the banks of the Moskva River, and it became a focal point for the concentration and cultivation of the powers of metacultural and historical self-defense.

It was one of those rarest periods (in the life of every people) when forces varying in their very essence, hierarchical levels, and purpose became interlaced in the common work.

A process worth an in-depth contemplation by a metahistorian is one of those that made possible the emergence of personalities like Alexander Nevsky whose wisdom was bolstered by the demiurge, the purity of his intentions was preserved by Navna, the lineage of his successors was arranged by the molder of the people’s flesh, the demon of statehood reinforced his sword, and the powers of the Christian Transmyth safeguarded him with its veil, woven from the light ether of the people’s prayers, the martyrdom of those killed in the battles with or in the Tatar Horde, and the spiritual doings of church beacons. It’s no coincidence that his death had sent ripples of grief across the whole country, and the most uncompromising movements of the national spirit would see this kin-guardian as their faraway predecessor in times to come.

Never again (this concerns the first witzraor) would the historical facts show as clearly the demiurge’s patronage over this demon as in the ardent support coming from the shepherds of Russia – the church leaders – to the grand princes of Moscow; in the justification of the gathering of Russian lands as a supreme national-religious and moral goal and all-Russia movement as though blessed with the gonfalon of the church authority. This host of phenomena reflected in the activities of the great Moscow patriarchs culminated in the blessing of Dmitry Donskoy for his battle with the Tatars by the greatest beacon of that time and in the personality of monk Peresvet who started the Kulikovo Battle by having wrestled with a Tatar athlete.

When the geographic center of the Russian metaculture was localized, it was only natural and inevitable for this national spiritual hotbed and citadel of statehood to be completed with a physical semblance of the crown of the suprapeople’s Transmyth: the physical Kremlin. Daemons and other forces of the demiurge were being sent down to inspire the souls, minds, and willpower of the Moscow princes and metropolitans, monks and boyars, architects and icon-painters, celebrated and anonymous alike – these forces revealed to them those images of Heavenly Russia and Fongaranda which were to be reflected in stone and brick. And this reflection began to emerge: slowly, laboriously, from year to year, from century to century, becoming more burdensome, haphazard, constantly being rebuilt, distorted with contingencies, crippled with fires, foreign invasions and the arbitrariness of authorities, with a golden diadem of tsardom on the head and with a brand of slavery and martyrdom wounds – on the face… yet, the most magnificent of all given the spiritual and material level of the medieval Russia.

to the next part: 7.2 The Christian Myth and pre-Russianism
to the previous part: 6.3. Femininity
to the beginning: «The Rose of the World». Table of contents
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