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

VII. Chapter 3. The Era of the First Witzraor

So, the metahistorical event that underlies what is known in history as the rise of Moscow and the creation of the national state was karossa Dingra’s giving birth to the demon of great-power statehood, as fathered by Yarosvet, and buttressing him with the powers of the demiurge, all to fight with the common enemy.

Yet, in the person of his procreation and its successors – two demons of greatpowerness in the wake of the first – Yarosvet got a kind of metahistorical rival that was also going to pursue the global goal albeit having completely changed the intent behind it.

The triplicity of nature of the First Zhrugr made his and his successors’ path of life complicated and tragic, and so too their metahistorical destiny and the fate of what they had impressed into the history.

Over centuries, with the succession of three generations of witzraors, as their world outlook was expanding and their might grew, they began to realize the true potentiality of the global mission. Naturally, the clarity of this awareness as climaxed in the last witzraor, could not have been achieved by the first. Nevertheless, by the sixteenth century the idea of the global mission, Christian-demiurgical in nature yet being continuously distorted became the highest sanction with which the first demon of the Russian greatpowerness justified himself, as well as his far-reaching ambitions. This was the idea of the Third Rome – the amalgam of the Orthodox-religious pre-eminence, the witzraor’s national pride, and historical phantasms intrinsic to the early stages of the culture that were emanating from the demiurge as a forefeeling of the planetwide future coupled with a lofty ethical dream inspired by the Transmyth of Christianity.

Yet, yetzerhara inside the witzraors was gradually infusing this impulse with a different content setting another, similar on the outside but, at bottom, completely opposite goal. The essence of yetzerhara is in the irresistible, painful yearning for its bearer – to consume everything into its egotistical self. In the ideal scenario, it yearns to be alone in the universe having swallowed it all. This longing for absolute tyranny is intrinsic to any demonic monad; but witzraors not only have it, but also are very much conscious of it. The witzraor is beyond ethics. This is not to say that he espouses some other, non-human ethical views; it means that he is incapable of contemplating the world from the ethical angle altogether.

The third element he inherited from Dingra – impulsivity and lack of restraint that, to a greater or less degree, are characteristic of all elementals reaching their peak in Lilith and karossas. Thence is the acuity of his feelings, their incredible intensity, and, despite all Zhrugr’s cunningness, the lack of the controlling mind.

The etheric tissues of the Russian egregor were engulfed by the demon of statehood. The egregor as a similitude of a personality possessing a sort of consciousness and a semblance of willpower ceased to exist. The emanations from those human psyches that were transforming into its tissues became thereafter Zhrugr’s food. Thus he came to subsist on an unflagging stream of those etheric forces, which only a mass of certain human individuals possess.

As with witzraors from any metaculture, foreseeing the imminent struggle with the demiurge, synclite and the Collective Soul, he was forced to take an active part in erecting a new citadel of antihumankind – Drukkarg and setting the stage for its settlement with races of raruggs and igvas. From then onward, the interests of Zhrugr and antihumankind have been nearly concurring, for both he and the populace of Drukkarg take interest in shavva, a dew-like food coming from the Enrof of Russia, in defeating the synclite and the demiurge, in keeping Navna in captivity in the fortress of Drukkarg, in the impending advent of igvas into Enrof and their taking hold of three- and four-dimensional planes of Shadanakar. Both parties are undoubtedly interested in weakening and then conquering all other shrastrs, other witzraors, and, overall, all other metacultures.

Thence comes a complex character of the Muscovite state. As though encircling the Russian lightful dyad and Dingra with a fortification wall, shielding them from the attacks of external egregors and witzraors, that is, protecting the people from foreign enslavements, Zhrugr and his projection in Enrof – the state – perform a task shouldered on them by the demiurge. Zhrugr remains within the bounds of this task when striving to expand the state within the natural geographical boundaries of the country or take hold of vacant lands, the future arena for the life and creativity of the multiplying people. Yet, when this process of natural expansion outgrows into the off-bounds swelling, with planetwide ambitions at that – the witzraor turns into a tormenter of the people and falls under the sway of his satanic kernel. Putting it more straightforwardly, he becomes a totally docile weapon in the hands of the Great Torturer who has already made a few attempts in world history to create a dark-ether organism that would encompass the entirety of then earthly Enrof so as to make the necessary preconditions for and expedite the day of the antichrist’s coming. The Roman Empire, Timur’s empire, hierocracy of popes, the empire of King Philip II of Spain on which “the sun never set”, as well as the colonial empires of modernity are nothing but these attempts or, rather, repetitions.

When, in relationship to his people, the witzraor cannot content himself with that fraction of violence which is indispensable for any state to exist and, being gnawed with unquenchable avarice and burning hunger for absolute power, turns his state into an all-out system of tentacles pumping shavva into his bottomless infraphysical belly – this becomes just another aspect of his activity as the Great Torturer’s medium. His vampirical structure as inherited from Gagtungr gives the swelling flesh of the witzraor a semblance of a ghoul that has sunk its suckers into the people’s body, into its etheric and astral tissue. Zhrugr exists for as long as he is able to suck out shavva, that is, the emanations of people associated with the statehood complex of their psyche. But, consuming this shavva as he does, he needs its continuous replenishment and increase. First of all, he needs more individuals comprising the people so that their psyche would emit precisely those radiations of the statehood complex, and not the others. Interestingly enough, in some epochs, witzraors saw about the populace growth, which was reflected even in the country’s legislation, and in other epochs the Molochs of “greatpowerness” paradoxically contributed to the suprapeople’s increase. The second goal – the flourishing of such individuals that are mostly amenable to radiating shavva – had been achieved in diverse ways, varying from epoch to epoch means of rearing or, to put it better, crippling, from drill sessions in barracks to belligerent sermons in churches to knocking the ideal of greatpowerness into children’s heads. But all this is discernible to any of us. The invisible part was as described in the book about the infraphysics of Shadanakar: the sucking out of certain human souls or, more precisely, their astral bodies during sleep by the witzraor and thrusting them into the bosom of the karossa. Upon waking up, such people have their psyche somewhat altered: this is repeated for several nights until the victim has turned into an ardent champion and unconscious slave of the greatpowerness ideology. The object, of course, is always convinced of his or her new credo as if dawning through impartial and independent reflection.

As for the mechanism of procreation of the witzraor breed, as I have already pointed out, we will not find even some far-fetched analogies of it in the world of humans. This process, rather, is reminiscent of budding, and there is nothing like extraneous fertilization at that.

As long as the witzraor’s “baby” has fully split off of the parent body, it turns into a rapidly growing rival and potential patricide. Therefore, the witzraor strives to devour his procreations. The unremitting drive of any powerful statehood is to annihilate the new statehood nuclei emerging in the helter-skelter of all those movements which aim to replace the existing societal organization with another one – it is nothing but reflections of the gruesome scenes of the world’s shadow side in the mirror of history.
I would be grossly misunderstood if anyone deduced from my words that the tyrannical tendency latent in the human being is dictated by the mere existence of witzraors, and that the proclivity for destruction comes solely from Velga. Definitely, these tendencies would have existed without them. What the infraphysical predators do is amplify these tendencies, take advantage of the fruits of the activated tendencies, attract and concentrate these tendencies around and inside themselves.

The hierarchy which the Great Torturer had already made use of during the first period of his struggle with Russia’s forces of Light, Velga that is, continues to exist in Gashsharva every so often rocketing from thence and coming to grips with the witzraor. He sees after the bloating of the state’s dark-ether organism whereas she strives to destroy it and suck up its tissues inside herself. He is a tyrannical master-builder while she is a predatory annihilator. Having satiated or been defeated, she falls into slumber in her two-dimensional world, her pulse being buttressed with what can be called as the etheric evaporations from human blood which she inhales, half-asleep, from torture chambers, jails, scaffolds, battlefields. This continues for as long – in metahistorical terms – until the witzraor’s doings unintentionally arouse her or, on the plane of history, until the tyranny causes a backlash: the unbridling of base instincts and disinhibition of all the impulses of destruction.

The total liquidation of the Tatar yoke under Ivan III and the conquest of Astrakhan and Kazan under Ivan IV marked the end of that period in the First Zhrugr’s life when he had created the human vessel that gave shape and form to the streamy-breezy Collective Soul of the people in Enrof. At that time, as already said, the forces of all the hierarchies favored him, and yetzerhara that had yet to define the course of its action was reading patiently the wings.

Had this creature been free from yetzerhara, historically the Russian statehood would not have outgrown itself, the state would not have turned into a predator tormenting its own and surrounding peoples; the monarchy would not have degraded into a tyranny.

I would specify what is understood by “kin-guardian” in this book. Kin-guardians have a decisive and benign effect on the fate of a people or state and are ruled in their actions by the inspiration from the demiurge of the suprapeople. Upon entering the synclite of the metaculture after their death along with saints, geniuses, heroes, and a host of enlightened souls, they exert an immense and, from century to century, ever growing influence upon those aspects of existence which had been linked with their acts on the historical, physical plane. The kin-guardians of medieval Russia were Vladimir the Great, Yaroslav the Wise, Vladimir Monomakh, Alexander Nevsky, Kuzma Minin, Dmitry Pozharksy, Patriarch Hermogenes. For some period of his life, Dmitry Donskoy was a kin-guardian. So was, in part, Ivan III, although the inspiration of the witzraor had already begun to blanket Yarosvet’s inspiration, and what was achieved by this monarch was thereby greatly distorted as compared to what he could have done as a kin-guardian, messenger, and friend of the demiurge.

Ivan IV (Ivan the Terrible, translator’s note) had been destined to become a kin-guardian. The dire transphysical fate of Ioann lies in the fact that certain of his traits made him an easy prey to unconscious spiritual influences. The untrammeled power unleashed his emotions, corrupted his will, weakened his mind, irreparably damaged his etheric body, and molded the twists and turns or, rather, downfalls of his individual path into a string of misfortunes for the suprapeople and a catastrophe for the entire state.

To follow and unravel the shadow side of this process, both metahistorical and psychological, would be a task for an independent monography. But anyone who takes interest in this topic, even non-specialists, could easily trace the influences, concurring at one moment, clashing the next, of both the demiurge of the suprapeople and the belligerent demon of “greatpowerness”. As in 1546, during a strange elopement of his, first to Troitsa, then to his royal residence Alexandrovskaya Sloboda, the witzraor completely bent Ivan’s personality to his tasks, and the resulting ghastly metamorphosis in the monarch’s creativity, psychological state, and even in his appearance appalled his retinue. The oprichnina ( mass repression of the aristocracy, t/n) was decreed – that nucleus of absolute tyranny that, as intended by its creator, was to organize inside and around itself the young nobility as an obedient weapon of the new statehood. It is hardly to be doubted that the oprichnina was conceived just as the first stage of establishing the zone of absolute tyranny over all the country, even at the cost of wiping out entire classes and that rapid and appalling deterioration of overall morality and creativity which always accompanies a tyrannical societal organization.

Thus reflected in our three-dimensional world the fortification of that structure in the demonic world which is an inverted semblance of the Heavenly Kremlin and its transphysical polarity; which, first, wabbled in the mirror of history as a devilish caricature of the Alexandrovskaya Sloboda monastery just to be followed by the disfiguring and desecrating of the Moscow Kremlin with torture chambers, prisons, scaffolds, and abominable orgies. Thus was being erected and strengthened the black citadel in Drukkarg; thus great igvas were drafting the Imminent; thus bloodthirsty raruggs spurred on with impunity were raving about; thus were breaking loose forces of the country’s shadow side which several centuries later was to become the focal point of planetary efforts to tear the whole of humanity away from the World Salvaterra’s influence.

Yet, the fate of tyranny is inevitable: at a certain stage of development it comes into antagonistic conflict with the state interests as a sum of individuals. This means that through the inspiration of the witzraor bursts another influence, that is, the will of Velga. It was not hard to understand that the activities of Ivan IV directed at the strengthening of the state from without and its consolidation from within were the crossover of the demiurge’s and the demon of statehood’s inspirations, with another string of activities seeking to turn the state into an absolute tyranny inspired solely by the witzraor. Another task is not as easy – that is, to ponder the metahistorical significance of that aspect of the king’s doings that undermined the state rather than having strengthened it. If we do ponder, we will discern who was stilling the infraphysical hunger of never-before-seen streams of gavvakh – the radiation of human pain from the bloody mayhems in Novgorod and Tver’, torture, and countless executions in Moscow. We will see the physical semblance of which diabolic throng were squads of black riders with dog heads attached to their saddles, and who subjugated the king’s soul when, blinded by fury, he smote his son, successor to the throne and the dynasty’s hope, with a staff(*1).

Subtle, intimate, deeply human warmth soothes, if I may say so, the scorching image of this king with one circumstance: a whiffing of the Ideal Collective Soul, apparently, lived in his love toward his first wife – the unfortunately early deceased Anastasia. He loved this queen, as Klyuchevsky put it, with some “notedly affectionate, non-Domostroy love”. It is only natural that the afterlife of this figure was as disastrous as his life. The imperishable part of his being was slashed into three. The shelt, regarding which the daemon had not fulfilled his task, had now the daemon as a helper in the agelong path of retribution. The part of the Terrible’s being seized by the witzraor was swept along with the flow of the dark-ether blood coursing through the demon of “greatpowerness”’ tissue. And the remaining part, the catch of Velga that is, could not experience anything but disintegrating into miniscule, flake-like, homeless shells dashing about in the unimaginable deserts of the shadow side of the Russian metaculture.

Therefore, Ivan IV perfectly exemplifies a historically not infrequent tyrannical kin-guardian. He was an individual, destined to broad cultural and state activities by the demiurge of the suprapeople, who dazzlingly stepped into this domain only to be crashed down into the abyss of infraphysical planes from the steep inclines of which the demon of statehood had raised him. The Terrible’s doings laid the ground for the Time of Troubles, a one-of-a-kind period. Its chronicles are illumined with fantastical glimmers of mass visions, preternatural interventions, and demonic invasions. If metahistorical contemplation has readied us for the understanding of such testimonies as manifestations of the mass psychic experience of the suprapeople, we will be poring over these historical events and discover the cipher that the somber poem of the all-out confrontation between the hierarchies at the beginning of the seventeenth century was written in.

1 It is edifying to recall the view on Ioann IV in one of the latest epochs seeing his tyrannical tendency and even the oprichnina as undoubtedly forward-looking.

to the next part: 8.1. Succession of Witzraors
to the previous part: 7.2 The Christian Myth and pre-Russianism
to the beginning: «The Rose of the World». Table of contents
Сверху Снизу