The Second Coming of Zoroaster - II

The Rose of the World

The concept of the Rose of the World was introduced first by the Great Russian mystic Daniil Andreev in his book The Rose of the World. In it he describes the coming new civilization and emphasis the role of the Divine Feminine in it.

The Rose of the World is a symbol of the heart centre of all humankind which now opens and begins to blossom. The beauty and fragrance of all spiritual paths and traditions come from the depths of the collective heart of humankind - the centre of its Divine origin in God springing from the Universal Soul. This heart contains inexhaustible potential, shines with all the colours of light and love, testifies to the infinite and passionate, always new and deeply moving Divine Love. Through the Blessings of God, this sacred heart of all humankind will be opened.

In our time the blossoming of the Rose of the World comes as a symbol of the opening of the sacred heart of all humankind. It will bloom at the centre of the cosmic-spiritual Cross of Immortality created by the Cosmic Christ. The creation of the Mandala of the Heavenly Jerusalem, with its four directions and twelve gates, is the first act which constitutes this Cross of Immortal Life in the new reality. The twelve gates of the celestial Mandala, however, are personified by the Divine Masters and this is why the Mandala is the basis for integration of all spiritual paths and traditions. Thus, the cosmic Cross of Immortality becomes the Cross

integrating all humankind. Then the Rose of the World, which will blossom at the centre of this Cross, will indicate the opening of the heart centre of humankind. As a result of this Divine process, the greatest mystical event in human history will take place: communion between Christians, Buddhists, Muslims, Hindus, Hebrews, the followers of all spiritual paths, coming together at the centre of the Holy City and forming one people of God on sacred Earth.

The Three levels of Transformation

The transformation of the earthly culture into a heavenly culture affects all three levels of its functioning - the micro, the meso and the macro levels. The micro-level is the level of the individual human being who is the smallest entity which makes up the socio-cultural organism. The second, meso-level, is the socio-cultural organism of the nation itself which is comprised of various interconnected systems - economic, political, cultural, religious, educational and others. The third, macro-level, is the spiritual Universe which contains all human cultures - from the past, the present and the future. Every culture is a part of the great Divine Plan for humankind's evolution on Earth and has its own unique place and role.

The process of transformation of the earthly culture has to start with the change in human beings themselves. The beginning point of this transformation is the replacement of the egocentric orientation with an orientation of Life for the Whole. The egocentric orientation of the egocomplex distorts and deforms the structure of reality and creates the basis for illusions and misperceptions. On the physical level, the ego-complex identifies 'I' with the physical body, crystallizes the timespace co-ordinates of Being, and divides, confronts and separates. On the psychic level, the ego-complex develops self-centered aims and values,

enters into competition and conflict with other egos, and creates a whole aggregate of vices and negative emotions. As a result, the ego-personality shrouds reality with its numerous inner projections and shadows, directs its activity towards selfish aims, and creates a very complicated knot of problems and life situations. When St. John speaks in The Book of Revelation about the ‘people who, with the mark of the beast on their foreheads and their hands, will not be allowed to enter into the Kingdom of God’, he is referring to those who act from an egocentric position. Their rejection is understandable when we consider that the reality of the Kingdom of God is the state of consciousness in Divine Light, Love and Virtue. Therefore, everyone who acts from the egocentric position is outside of this reality and the Divine Truth. This is why no one who does shameful things or tells lies will enter the city. Only those whose names are written in the Lamb's book of the living will enter the city. To have one's name in the Book of the Living means to Live for the Whole. The human beings with this orientation regard themselves as particles of the great cosmic-spiritual wholeness and live in harmony with Divine Light, Love and Wisdom. They become part of the Whole and the Whole projects itself into them with its endless treasures and energies.

Life for the Whole does not divide, but rather connects; does not limit, but expands; does not crystallize, but melts the material and spatial-temporal co-ordinates of Being. It transforms the whole content and structure of human existence on Earth. With this orientation human life becomes a perfect instrument for understanding reality and the secrets of Being. In the stream of Life for the Whole, perception of the Universe and understanding of one's Divine status in it fundamentally changes. Pursuing this orientation, a person develops the whole spectrum of virtues and becomes a son or daughter of God whose name is 'written in the Lamb's book of the living'.

I could summarize that the new celestial culture on Earth will be established by human beings living for the Whole. They will form the core of the new human race and will transform the contemporary culture on Earth as well as the Earth itself. In its transformation from an earthly to a celestial culture, human civilisation has to rebuild itself, starting with the level of the human being or the micro-level, then proceeding to the level of the socio-cultural organism, the meso-level, and finishing with the macrolevel of cosmic-spiritual Wholeness.

On the second, meso-level, humankind has to change its socio-cultural organization and to adopt a new attitude towards all other kingdoms of life on Earth. In order to structure the transformation on the meso-level, we need to view human society as a living socio-cultural organism comprised of various interconnected systems - economic, political, cultural, religious, educational and so on - which actually will become the subject of transformation, spiritualization and illumination. Each society in the history of humankind (whether it be a clan, a tribe, a people, a nation or a group of nations) forms its own socio-cultural organism and enters into one or another type of relationship with Nature and also with other societies. The life of human society as a socio-cultural organism is a vast and very interesting field for culturological analysis. This analysis can disclose a great variety of different types of socio-cultural organisms, each with its own principles of organization, mechanisms of functioning, specific life-cycles (hourly, daily, weekly, monthly, seasonally, yearly and so on), forms of relationship with Nature, the Earth and other societies.

On this constructive culturological level we have to structure the process of transformation of the human culture into a heavenly culture. In other words, we have to answer constructively some of the main problems of contemporary human society and to point the way towards one integrated human culture in which all nations will find a place of respect and will live in peace, harmony and mutual understanding, developing the limitless possibilities of the human race and fulfilling its Divine mediatory function.

The Three Metahistorical Epochs

It is obvious that in order to enter into this very rich socio-cultural domain, we have to have a powerful culturological apparatus. This apparatus must have the ability to model the wholeness of the human being (the microlevel), the wholeness of the socio-cultural organism (the meso-level) and the wholeness of the Universe (the macro-level) with all their interconnections and mutual projections. Such an apparatus will help us to describe the main cultural epochs in human history and to foresee the coming great structural transformation of the present human civilisation.

Let us give here just one example. On the basis of the linkage between the micro, meso and macro levels of human life, we can model three main meta-historical epochs in the history of humankind on Earth. We call these epochs meta-historical because each one of them comprises several historical epochs.

The first meta-historical epoch is the Epoch of Syncretism between the individual human being, the society and the cosmos. It corresponds to the first stages of the development of human culture on Earth, traces of which can be found even today in so-called 'primitive cultures'. This epoch is characterized by an animistic and totemistic worldview and it is based on the collective subconsciousness.

The second meta-historical epoch is the Epoch of Differentiation between the structures of the human being, the society and the cosmos and culminates in their complete crystallization. It corresponds to the period ranging from early human civilizations up to our time. It is characterized by the formation of society as a complex socio-cultural organism in constant development and the formation of the institution of the personality with its individual structure and self-consciousness. For instance, at the core of each human society are the systems of productive co-operation and of human communication (the latter being the system of personal relationships). The process by which each human society and culture evolves is through the constant expansion, development and affiliation of the systems of co-operation and communication and their developing interconnections. In this process the society expands to include more and more people and passes through the stages of clan organization, tribal organization, national organization and federation of nations. This evolution determines the development of the different systems of society as an organism (i.e. the economic, political, cultural, religious, educational, interpersonal connections and others) and the level of science, technology, the arts, etc. While society as an organism becomes more and more evolved, the human being develops into a completely crystallized entity with its own individual structure and selfconsciousness. From a culturological point of view, the individual human being, society and the cosmos are totally differentiated 'entities' which even

confront each other. The second meta-historical period is the epoch of selfconsciousness and the collective consciousness of humankind.

The third meta-historical epoch is the Epoch of Organic Synthesis between the human being, society and the Universe. This epoch starts in our time and the future belongs to it. The third meta-historical epoch is the epoch of the transformation of human culture into a heavenly culture, the epoch of the real history of humankind - history lived in the Spirit. This epoch opens the collective superconsciousness of humankind. In the Epoch of Synthesis each wholeness - that is, the human being, the society and the Universe - develops maximum and enters into organic functional interconnections with the others. For instance, the human being develops as a cosmic-spiritual person with a blossoming soul and an awakened higher Divine Self. The human society, organized by cosmicspiritual persons, embraces the whole of humankind and forms an integrative socio-cultural organism. In this organism, every nation, in great Divine harmony and mutual respect, expresses the richness of its National Soul and follows the celestial guidance of its National Spirit, thus contributing to the common spiritual treasury of humankind. The Universe reveals all the spiritual planes of its vertical structure and the various mansions in the Kingdom of God. The three levels of Being - the wholeness of the human Being, the society and the Universe - develop and manifest themselves fully, in organic harmonious interconnections and mutual projections. Through this synthesis, humanity fulfils its mediatory mission between Heaven and Earth. So, based on the key-idea of the full development of each wholeness and the organic synthesis between them, we can expect profound changes in contemporary human culture as it moves towards this new integrative stage.