Its emblem is a white mosque between two symmetrically bending palms with people clad in green and white. The mosque represents the zatomis; the palms represent the two chief branches of Islam.
Sukhavati-which is in Buddhist mythology the western paradise of Amitabha Buddha-is the zatomis of the metaculture associated with northern Buddhism, known as the Mahayana. It overlooks Tibet and Mongolia and coexists over China and Japan with Shang Ti and Nikisaka, theJapanese national zatomis.
Sukhavati separated from its parent Indian metaculture in the ninth century A.D., when the centers of Buddhism moved once and for all out of India into Tibet and China. It particularly grew in strength three to four centuries later, when the Himalayan metaculture, which had had a brilliant beginning, started to show signs of a premature decline, and the leading role of the Tibetan and Chinese centers of Buddhism was reaffirmed.
The zatomis of Sukhavati is one of the most populous and strongest. It is one of two staircases to the high world of the Higher Aspect of the Buddhist Transmyth which is called Nirvana and of which we will speak later.
The emblem of Sukhavati is the sun dawning over lotus flowers.
Aireng-Dalyang is the zatomis of the prodigious Indo-Malaysian metaculture, which is as yet relatively unknown here in Russia. Having separated from the Indian metaculture around the fifth century A.D., it encompassed the Hindu-Buddhist kingdoms of Java, Indochina, and Ceylon, at one point taking historical form as the Shailendra Empire. The metaculture was later seriously weakened both by the succession of Java, which fell under Islamic control, and by predatory demons-the European Witzraors-at the end of the nineteenth century. The metaculture is still smoldering within the Indochinese kingdoms, but a favorable historical climate could give rise to a renewed blossoming.
Its emblem depicts laughing children in the garden of a temple-palace.
Heavenly Russia will be described in more detail than the others a few paragraphs below.
Unfortunately I know virtually nothing about the zatomis of the Black metaculture, not even its name. I know that it is young and still very weak. After the collapse of the Sudanese culture, together with its religion, which had enabled spirituality to flow down not only among the elite but even among the masses of the Black peoples of equatorial Africa, Blacks were for a long time deprived of the possibility of ascent after death. The possibility arose for them again only a few centuries ago in connection with the fact that some tribes had reached the stage where their hazily formulated polytheistic systems became capable of assimilating the first manifestations of spirituality. The door to an ascending afterlife was opened to the Black peoples to an even greater extent by the spread among them-unfortunately weak-of
Islam and Christianity. The founding of Liberia was also of metahistorical significance, establishing as it did a small but stable center of Christian spirituality in equatorial Africa. The Black population of North America is also connected with the Black zatomis. White people rise to the zatomis only in rare instances. Harriet Beecher Stowe, for example, after having reached Monsalvat, left it for the Black zatomis, where her work has for a long time been of great significance, and her position has partly resembled that of a queen and partly that of a high priestess.
Its emblem is a stairway leading from a lake to an orange circular building. The lake represents the materiality of the suprapeople and the building represents the zatomis. The color orange is a blend of the gold of the sun with the scarlet of elementals linked not with the natural realms but with humanity.
The last of the great zatomis is in the midst of construction. It is Arimoya, the future zatomis of the global metaculture, which is connected with the appearance and dominion of the Rose of the World, the future interreligion. As in the other zatomis, the materiality of Arimoya is being created by the Principalities, one of the angelic hierarchies. The great human spirit who was Zoroaster in his last reincarnation on Earth is overseeing the creation of what I will provisionally designate with the term great design.
The emblem of Arimoya is a white, multitowered cathedral, with one main central tower, colonnades, and stairways. It is surrounded by a number of large string instruments resembling golden lyres. The towers represent the zatomis of humanity; the central tower is Arimoya; the colonnades are the worlds of daemons, angels, elementals, and enlightened animals; the lyres represent all the peoples of the Earth.
Heavenly Russia. Its emblem is a pink-white city of many churches on a high bank overlooking the dark blue bend of a river.
Like the other zatomis, Heavenly Russia, or Holy Russia, is linked with the three-dimensional territory that roughly follows the contours of our country. Its great centers correspond to certain of our cities; between them are beautiful regions of enlightened nature. The principal center is the Heavenly Kremlin, which overlooks Moscow. Its cathedrals shine with unearthly gold and white. And high above meta-Petersburg, in the clouds of that world, soars the lofty white sculpture of a galloping horseman. It is not intended to be a representation of anyone in particular; it is, rather, a symbol of the direction of our metahistorical journey. Lesser centers are scattered throughout the entire zatomis, including the metacultural summits of other nations that together with Russia form a single suprapeople. There abide the Synclites of the Ukraine, Georgia, and Armenia. Recently the Synclite of the Bulgarian people, along with its own heavenly cities, has begun to merge with the zatomis. I do not know the total population of Heavenly Russia, but I do know that about half a million enlightened souls now abide in the Heavenly Kremlin.
Yarosvet, the Demiurge, takes the form of a transparent ocean of energy in the air of that world, passing from horizon to horizon and flooding all hearts with Light. His power is concentrated in the temples of the demiurge. There he assumes individual features, his voice becomes audible, and interaction takes place between him and the enlightened, interaction that imparts to them strength and higher wisdom.
Another hierarchy similar to the demiurge manifest themselves in the same way. They are the great guiding spirits of the individual nations that are also part of our metaculture. Ones older than Yarosvet can be found among them, as can the young guiding spirit of the Ukraine.
But neither Navna-the Collective Ideal Soul of the Russian people-nor her sisters-the Collective Souls of the other peoples-are there. They are prisoners behind thick walls of state power in the citadel of the Witzraor, the state demon, in the underworld of Russian antihumankind. Only their distant voices and weak light reach Heavenly Russia.
There, seas of glowing ether-the souls of elementals, which shine with colors beyond our imagination-lap against structures that bear a remote resemblance to the azure and white hulks of mountains. The Russian church sings of that world when it sends the deceased on their final journey, so that the Lord may give them rest in «a place of light, a place of plenty, a place of calm, so they may know neither sorrow, nor grief, but life everlasting.»
Newcomers to Heavenly Russia materialize in special sanctuaries as children, not infants. Their inner world is similar to that of children. As for aging, it is replaced by growth in enlightenment and spiritual strength. There is neither conception nor birth. Guardians, not parents, make provision for the conditions necessary for the enlightenment of souls rising up from Gotimna.