Feminine Mandala of the Heavenly Jerusalem – II

In the approaching cosmic-spiritual Summer, the epoch of the New Golden Age, the Southern Universal Gate of the Holy City will be opened widely for humankind to return to the Kingdom of God.  As a celestial image emerging from this Universal Gate, we could choose Zventa Sventana – the vision of the great Russian mystic D. Andreev.

Zventa Sventana is a Divine monad, born of God, who will express the Eternal Femininity. She is the Bride of the Planetary Logos, and came from the cosmic-spiritual heights down to the celestial realms above the Earth some one hundred and fifty years ago. She will be incarnated in one of the celestial cultures of humankind and this metahistorical event will result in the birth of the Rose of the World. (Daniil Andreev, The Rose of the World, Lindisfarne Books, Hudson, NY, USA, 1997).

According to D. Andreev, Zventa Sventana (which means the Holiest of the Holy) is going to be ‘incarnated’ in the celestial realms above the Earth. As a result of this great metahistorical event, the integration of all spiritual traditions will happen, each of which is like a petal in the Rose of the World.

The Slav people will be given the mission of the Rose of the World which inaugurates the new celestial culture. We could summarize that Zventa Sventana, as the manifestation of the universal feminine principle, will influence all levels of Being – from the reality of the Soul within every human being, through the reality of the National Soul of each nation, to the reality of the Universal Soul. The activated soul-reality on all levels will enter into Divine marriage with the universal masculine principle on the corresponding level – that is, with the Divine Spirit within the human being, with the National Spirit-Guide (leading the destiny of the nation), and with the Universal Spirit. This Divine marriage will open the gates of the Kingdom of God and will introduce us to the epoch of the New Golden Age (the epoch of Aquarius, the epoch of the approaching cosmic-spiritual Summer, the epoch of the Holy Spirit). So, we could meditate on the celestial image of Zventa Sventana who holds the exquisite Rose of the World in her hand and is ready to become the Bride of the Planetary Logos.

Each one of the celestial manifestations of the Divine Feminine – Mataji, Kuan Yin, Virgin Mary, the New Eve and Zventa Sventana – has her position on the Mandala, her own universal characteristics, posture, colours, clothes and adornments with special symbolic meaning. They are closely related to and complement the mythological characteristics of the Masculine Counterparts.  Here, however, it is interesting to note that while the male manifestations of the Divine Spirit are like Personification (Babaji), Realisation (Buddha), Incarnation (Jesus Christ), World Teacherhood (The Master Beinsa Douno), Emanation (The Holy Spirit), the female manifestations take the form of family archetypes – those of Sister (Mataji), Daughter (Kuan Yin, the New Eve), Mother (Virgin Mary) and Bride (Zventa Sventana).  This is the way in which the feminine manifestations reflect the union between the masculine and the feminine universal principles and reveal the Divine wholeness of Creation. As a whole, the Zodiac-Mandala of the Heavenly Jerusalem, includes both manifestations of the Divine Spirit, the masculine and the feminine, in absolute harmony and unity.

The meditative work on the Feminine Mandala is one of the most joyful and creative on the Path of the Divine Rainbow. This work, however, will be very challenging and sensitive because now the time for the demiurgic activation of the universal feminine principle (in harmony with the masculine, of course) has come and this activity requires great spiritual openness, devotion and creativity.

The aims of the work on the Feminine Mandala of the Heavenly Jerusalem will be to elevate the characteristics of the various Divine Feminine Personifications to a level of a great cosmological significance and thus to complete the mythology of the universal feminine principle. For this purpose, we have to contemplate, appreciate and later on develop the spiritual qualities and virtues which each one of the Feminine Personifications of Divinity manifests.

The results of a successful Feminine Mandala Meditation are staggering. For instance, when such a meditation was performed on the Abbey grounds in Glastonbury, England (with appropriate music, mantras and prayers), the spiritual presence was so magnificent and powerful that it was still felt long after the event took place. The Feminine Personifications of the Divinity are extremely responsive, loving, tender and merciful.

As in the Zodiac-Mandala of the Heavenly Jerusalem described in the previous Pots, the cherished goal of the Feminine Mandala Meditation is to harmonize, balance and integrate, in one single act of consciousness, all radiations from the Feminine Manifestations of the Divinity. Thus, we will be able to merge with the Centre of the Mandala and to experience the Absolute Origin of Creation from the perspective of the Divine Mother. Then, our state of consciousness will be similar to that of the great Hindu Avatar Ramakrishna:

In various ways Sri Ramakrishna tasted the bliss of communion with God – sometimes merging himself totally in the Absolute, sometimes as a child of the Divine Mother maintaining an appearance of duality. (Thus spake Sri Ramakrishna, Sri Ramakrishna Math, Madras, p. x-xi.)

The purpose of the suggested earlier Divine Rainbow Path is to witness and to channel the new creative impulse coming from the Living G-d and manifested by the highest three Sefiroth, Kether, Hokmah and Binah, at the Centre of the Mandala.  In order to enter into this mystery of re-creation of the world, we have to see them through the prism of another archetypal structure – that of the Divine Wedding.  In the light of this archetypal structure, G-d is the Absolute Origin of Being, the Primal Cause, the Essence and the Truth of Creation; the universal subjective masculine principle becomes the celestial Bridegroom; the universal objective feminine principle becomes the celestial Bride, the substance of the New Jerusalem. Then, when the birth of the reality of the New Heaven and the New Earth takes place as a result of the Divine Wedding between the universal masculine and feminine principles, we could speak about the archetype of the Divine Father and the Divine Mother who are emanations from the CREATOR.

From the perspective of this new archetype, the Divine Father (through Hokhmah in the World of Creation) is the essence of the subjective universal principle, while the Divine Mother (through Binah in the World of Creation) is the essence of the objective principle, which manifests and upholds the Universe; the Divine Father is the Sacred Word through which all things were created, the Divine Mother is Creation itself; the Divine Father is the Light of the World, the Divine Mother is the manifested world enlightened by this Light; the Divine Father is a manifestation of the Universal Spirit, the Divine Mother is a manifestation of  the Universal Soul; the Divine Father is the Water of Eternal Life, the Divine Mother is ‘the river of the water of life, sparkling like crystal,’ which arises from the Throne of God (Revelation 22: 1); the Divine Father is the Living Bread, the Divine Mother is the One who nourishes all living beings with this Bread; the Divine Father builds the Axis Mundi of Creation as a Temple, the Divine Mother sustains the whole of Creation as such a Temple.

All these archetypal characteristics of the Divine Father, the Divine Mother and their relationship are the subject of special reflection, contemplation and meditation. They evoke some of the most profound and subtle mythological questions of Creation. Being invited to the Divine Wedding between the Divine Father and His Bride, the Heavenly Jerusalem, we are blessed to witness and to participate in the recreation of the World.