The three other planes of the Lunar sakwala counterpose Voglea's world. Soldbis can be seen on the surface of the Moon from the zatomis; it is the abode of a great many of those enlightened ones whose spiritual growth was too slow and who therefore met with tragedy. Their last incarnation in Enrof occurred during the period of the lunar satanahumankind and degeneration, and since then they have spent a vast length of time on rehabilitation and gradual enlightenment in Soldbis. Another world, Laal, is for the Lunar Elite. A great many Selenites have already risen even higher, to the Elite of Shadanakar. Finally, there is Tanit, the abode of the lunar goddess and the third and brightest of the lunar worlds.
If through careful observation we unravel into separate strands what we feel at nights when the moon is full, we will awaken to certain threads of feeling. First is a sense of harmony, which is the effect Soldbis and Laal have on us. Second is a subtle nostalgia for the heavens, which is Tanit calling to us. Third is the lure of sexual transgression, which is Voglea haunting and tempting us. She fears the Sun, always retreating from its light to the dark side of the Moon. During a full moon, only diminished emanations from Voglea-those that pass through the Moon's crust-reach us. But when the Moon is waning, Voglea moves together with the darkness to the side facing the Earth. That is why the waning of the Moon and a new moon have for many such a sickening, sinister, and depressing effect on the subconscious.
Our survey of the structure of Shadanakar has at last arrived at the grandiose sakwala that I am forced to refer to by the painfully cumbersome title of the Worlds of the Highest Aspects of the Global Religions. It is the world of their purest transmyths.
Many years ago, long before the Second World War, when I was still quite young, a mysterious, beautiful, and persistent vision began appearing to me. Seen from an endless distance away, it looked like a bluish crystal pyramid with the sun shining through it. I sensed the magnitude of its significance, the waves of grace, power, and beauty pouring forth from that shining center, but I had no idea what the vision could mean. Later I even thought that it was a glimmer of the World Salvaterra refracted by my limited human mind. How naive! Those whose souls are illumined by a glimmer of the World Salvaterra become saints and prophets. And, of course, its glimmer can in no way be likened to anything earthly.
It was only many years later, quite recently in fact, that I learned that the pyramid is not alone, that there are others in tandem, as it were, with it, five in all, and there will never be a sixth in Shadanakar. But there is only one blue pyramid. The rest are other colors, and it is impossible to say which is the most beautiful. Of course, for us, transmyths are in themselves transcendental. It may very well be that «in themselves» they bear no resemblance to any geometric forms. But it was in the form of those gigantic crystal pyramids that they imprinted themselves on my mind, and the adoption of just those images must contain some deeper meaning.
Later I was struck by something else. One of the pyramids, smaller in size but of a wondrous, unearthly white, is the higher transmyth of a religion that I personally would never have thought to include among the global or higher religions: the transmyth of Zoroastrianism. My puzzlement has yet to be dispelled. To this day I have been unable to learn how that local religion, which left the historical scene a long time ago and, it seems to me, is not, mythologically speaking, all that rich, could prove to be a reflection of an immense reality professed by it alone. My puzzlement notwithstanding, its world is called Azur.
Another pyramid, which I better understand, is also comparatively small in size, but it is gold in color. It is the highest aspect of Judaism, the aspect that has left far below the anti-Christian intransigence of its lackluster and turbid earthly twin. It is the golden world of heavenly glory, whose light penetrated into the visions of the great mystics of the Kabbala and the prophets, and for which the winding thread of the Talmud is as the dust of valleys is for a lord of mountain heights. The name of the golden pyramid is Ae.
The highest aspect of the Hindu transmyth is a huge pyramid whose color is reminiscent of our violet. That complex world is layered, the outermost of its layers being the ultimate goals of Vedanta and yoga, and the highest layer being the ultimate goal of the Synclite of India, an intimation of which we might find in Indian philosophy under the name of Nirukta. Concerning another layer, Eroya, and yet another, whose name I do not have the right to pronounce, I can only say that, though they who were once humans also abide in those worlds, they are more like guests there. Shatrittva, the last layer of the violet pyramid, is the abode of many hierarchies of the Hindu pantheon. But one can speak of the exact correspondence of the pantheon images to the hierarchies of the transmyth only in part, in certain individual cases. For example, hierarchies of entirely different heights, powers, and cosmic levels-from «the National Aphrodite» of India to the Virgin Mother of the Universe-are worshiped in Enrof under one and the same name, Kali- Durga.
No less huge is the green pyramid, the world of the higher aspect of Buddhism, which comprises two layers. There is a popular misconception that Buddhism, or at least its southern variety, is atheistic. In reality, there is of course no atheism to be found at the highest levels of Hinayana or Jainism. But beginning with Gautama and Mahavira, thinkers and disseminators have judged that it is in the best interests of the masses to emphasize the immateriality of the question of God in one's spiritual salvation, so that the efforts people themselves have to make are not shunted onto God. And how could they not believe in God, they whose Nirvana is the first of the two layers of the great green pyramid? The second layer belongs to the Dhyani Bodhisattvas, the hierarchies that guide the peoples of Buddhist metacultures. We should treat with caution the claim made by the spiritual shepherds of Tibet that the majority of Dalai Lamas are reincarnations of the Dhyani Bodhisattva Avalokitesvara. To take that claim literally would show that the clarity of our thinking has not yet risen above the clarity that is attainable within definite religious limits. But we will not be far from the truth if we regard the proposition that Avalokitesvara is reincarnated in a successive series of Dalai Lamas as a sort of intimation that most Dalai Lamas are inspired by that great hierarchy, an intimation designed to accord with the level of mass understanding. The second to last of the Tibetan spiritual leaders was not wholly inspired, while the one ruling at present (1957) is nothing other than an impostor, which accounts for his behavior.
As for the blue pyramid that has been beckoning to me for the last twenty years-it is Heavenly Jerusalem, the higher transmyth of Christianity. It is what lies behind the Christian creeds shared by Catholics, Orthodox believers, Protestants, Ethiopians, and the future followers of the Rose of the World. I said "creeds," but that is not precise, because it is almost impossible to express that single, common truth in words. Heavenly Jerusalem is the highest plane of the Synclites of Christian metacultures, and yet it is still not the Church. The Church is the highest plane of Shadanakar. And before undertaking to describe it, we must do an about-face and go down, far down into fire and darkness. For without a notion of the frightful and dread demonic sakwalas, we will also be unable to gain a proper notion of the higher planes of Shadanakar.