Perhaps such a person will never come, or will come much later. It is possible that a collective of the worthiest, and not one single person, will lead the Rose of the World. But if Providence sends a person of such great spirit to our century—and it has sent them before—and the forces of evil are unable to thwart his or her mission, it will be the greatest of good fortune for the entire planet.”
Last night I watched about five minutes of the Holy Huckabee show, and was sickened. In a church like setting, Huck praised Mitt Romney for his business experience that will save the world from Obama’s give-away socialism that Huck says destroyed Americas (and the world) economy. Huck was putting the blame on the poor who wanted restrictions on big business because they are jealous of all the money they own. This is a big lie paid for by big business who have spent a billion dollars making The Pore – The Scapegoat. Holy Huckabee was a evangelical minister. He uses Jesus to wipe the ass of the greedy pigs who disappeared trillions of dollars from the world economy. How could the poor be blamed for this? Where did they get the power?
I am an Art Historian – at least! I lost everything I own when I died at the age of twenty. I know what lie beyond this great loss. The vision I own makes me the greatest living artist of our age. I have come to destroy the enemies of art!
Otto Von Habsburg dies last year. He descend from Jeanne de Rougemont.
My seven year old grandson has already outgrown Bill Cornwell who runs his creation through my offspring. Tyler Hunt is destined to do great things in the world of art. No one can stop him, or, rob my grandson of his date with destiny.
Jon Rosemond
The Vision of the Rose of the World
Andreev’s Rose of the World is a spiritual reality that is promised to manifest as a historical reality. The spiritual reality is the descent into the world Bramfatura of a cosmic being called Zventa-Sventana, the Holy of Holies. Zventa-Sventana is an expression of the Eternal Feminine and She can readily be identified as Sophia. The descent of Zventa-Sventana into the highest planes of Shadanakar began to manifest in history approximately 150 years ago. She is destined to descend into the Zatomis of one meta-culture. Andreev identifies the Slavonic Zatomis as her abode, but recognizes this is not fixed.
The historical manifestation of the Rose of the World is seen as the joining of authentic world religions into a new union. The union will not be the dissolution of the great religions, but a harmonization. The five petals of the Rose of the World are the five great world religions joining together. The Rose of the World will be a moral and spiritual authority rather than a political power, but the influence of the Rose on the world’s political, economic and cultural life will lead to a transformation of human society across the world. Harmony, justice, peace and spiritual life will flower under the guidance of the Rose. The historical development of the Rose will be led by that culture that accepts Zventa-Sventana’s guidance, and Andreev sees that task falling to Russia and the Slavonic world.
The Rose of the World will also lead to the metaphysical construction of a new world Zatomis, representing the highest development of world spiritual culture. Andreev believes this new Zatomis is already being created, as well as a set of planes at the pinnacle of the world tentatively called the World Salvaterra.
The planetary Logos is the Christ, the expression of the Divine Logos. Zventa-Sventana is the Bride of Christ, the expression of the Divine Feminine. This is the nuptial image of the New Jerusalem descending as the Bride of the Logos from the Revelation of St John. Her descent however is not the end of history, but in a sense the beginning of the end. The Rose of the World is a preparation for the end of the current world age, which will require the separation of the world from the powers of metaphysical evil.
1.1 The Rose of the World and its Foremost Tasks
THIS BOOK WAS BEGUN at a time when the threat of an unparalleled disaster hung over the heads of humanity—when a generation only just recuperating from the trauma of the Second World War discovered to its horror that a strange darkness, the portent of a war even more catastrophic and devastating than the last, was already gathering and thickening on the horizon. I began this book in the darkest years of a dictatorship that tyrannized two hundred million people. I began writing it in a prison designated as a “political isolation ward.” I wrote it in secret. I hid the manuscript, and the forces of good—humans and otherwise—concealed it for me during searches. Yet every day I expected the manuscript to be confiscated and destroyed, just as my previous work—work to which I had given ten years of my life and for which I had been consigned to the political isolation ward—had been destroyed.
I am finishing The Rose of the World a few years later. The threat of a third world war no longer looms like dark clouds on the horizon, but, having fanned out over our heads and blocked the sun, it has quickly dispersed in all directions back beyond the horizon.
Perhaps the worst will never come to pass. Every heart nurses such a hope, and without it life would be unbearable. Some try to bolster it with logical arguments and active protest. Some succeed in convincing themselves that the danger is exaggerated. Others try not to think about it at all and, having decided once and for all that what happens, happens, immerse themselves in the daily affairs of their own little worlds. There are also people in whose hearts hope smoulders like a dying fire, and who go on living, moving, and working merely out of inertia.
I am completing The Rose of the World out of prison, in a park turned golden with autumn. The one under whose yoke the country was driven to near exhaustion has long been reaping in other worlds what he sowed in this one. Yet I am still hiding the last pages of the manuscript as I hid the first ones. I dare not acquaint a single living soul with its contents, for, just as before, I cannot be certain that this book will not be destroyed, that the spiritual knowledge it contains will be transmitted to someone, anyone.
But perhaps the worst will never come to pass, and tyranny on such a scale will never recur. Perhaps humanity will forevermore retain the memory of Russia’s terrible historical experience. Every heart nurses that hope, and without it life would be unbearable.
Human experience and the growth of individuality during the last centuries have led to human beings feeling cramped by and suspicious of any dogma. As a result, no matter how nondogmatic the Rose of the World’s teachings will be, no matter how much they will be permeated by a spirit of religious dynamism, a great many people will have difficulty accepting them. On the other hand, many millions will respond to its call, as it will be addressed not so much to the intellect as to the heart, resounding in masterpieces of literature, music, theater, and architecture.
Works of art are more capacious and multifaceted than theosophical aphorisms or philosophical arguments. They leave more room for the imagination; they permit each person to interpret the teaching so that it is more understandable and in tune with his or her own individuality. Revelation flows down from many streams, and if art is not the purest then it is at least the widest of them. Therefore, every art form and a beautiful repertoire of ritual will outfit the Rose of the World with colorful and glittering habiliments. And for that same reason, it would be most natural for a person who possesses three of the greatest gifts—religious vision, sanctity, and artistic genius—to stand at the head of the Rose of the World.
Perhaps such a person will never come, or will come much later. It is possible that a collective of the worthiest, and not one single person, will lead the Rose of the World. But if Providence sends a person of such great spirit to our century—and it has sent them before—and the forces of evil are unable to thwart his or her mission, it will be the greatest of good fortune for the entire planet. For no one can exert a greater and brighter influence on humanity than a genius of the word who has become a visionary leader and living saint and who has been raised to the heights of being global guide of a cultural and social renaissance. That person, and only that person, can be entrusted with an extraordinary and unprecedented task: moral supervision of all the states of the Federation and guidance of nations with a view to transforming those states into a global community.
On 4 July 2011, Otto von Habsburg, also known as Otto of Austria, former head of the House of Habsburg and Sovereign of the Order of the Golden Fleece (1922–2007) and former Crown Prince (1916–1918) and, by pretence, Emperor-King (from 1922), of Austria-Hungary—or formally, of Austria, Hungary and Bohemia, of Dalmatia, Croatia, Slavonia, Galicia, Lodomeria and Illyria, and of Jerusalem etc. etc.[3]—died at 98 years old.
The following day, a 13-day period of mourning started in several countries formerly part of Austria-Hungary. Otto was entombed in the Imperial Crypt under the Capuchin Church in Vienna on 16 July and his heart buried in Pannonhalma Archabbey in Hungary on 17 July. Multiple requiems were celebrated. Many foreign dignitaries—among them reigning or former monarchs King Carl XVI Gustaf of Sweden, Henri, Grand Duke of Luxembourg, King Michael I of Romania, Tsar Simeon II of Bulgaria, Hans-Adam II, Prince of Liechtenstein, and Fra’ Matthew Festing—attended the requiem mass in Vienna’s St. Stephen’s Cathedral on 16 July, presided over by Cardinal Christoph Schönborn, which was followed by the entombment in the Imperial Crypt. Large commemorations were also held in Bavaria.
This was the last time an Austrian royal was buried in the Imperial Crypt—following a centuries-old ceremony—where 145 other members of the House of Habsburg, among them many Holy Roman Emperors and Austrian Emperors, have been entombed since 1633.[f 1]
Around 1,000 invited guests and 100,000 members of the public attended the funeral in Vienna, which was broadcast live by Austrian Television. A funeral procession over one kilometer long brought Otto’s coffin from St. Stephen’s Cathedral to the Imperial Crypt. The ceremonies led to large parts of central Vienna being closed down for public traffic.[4]
The eldest son of Charles I, the last Emperor of Austria and King of Hungary, and his wife, Zita of Bourbon-Parma, Otto was born as third in line to the thrones, as His Imperial and Royal Highness Archduke and Prince Imperial Otto of Austria, Prince Royal of Hungary, Croatia and Bohemia. With his father’s accession to the thrones in 1916, he was himself likely to become the Emperor. As his father never abdicated, Otto was considered by himself, his family and Austro-Hungarian legitimists to be the rightful Emperor-King from 1922.[6]
Otto was active on the Austrian and European political stage from the 1930s, both by promoting the cause of Habsburg restoration and as an early proponent of European integration—being thoroughly disgusted with nationalism—and a fierce opponent of Nazism and communism.[3][7] He has been described as one of the leaders of the Austrian anti-Nazi resistance.[8] After the 1938 Anschluss, monarchists were severely persecuted in Austria, and—sentenced to death by the Nazis—Otto fled to the United States, with a visa issued by Aristides de Sousa Mendes.
Otto von Habsburg was Vice President (1957–1973) and President (1973–2004) of the International Paneuropean Union, and served as a Member of the European Parliament for the Christian Social Union of Bavaria (CSU) 1979–1999. As a newly elected Member of the European Parliament in 1979, Otto had an empty chair set up for the countries on the other side of the Iron Curtain in the European Parliament, and took a strong interest in the countries behind the Iron Curtain during his tenure. Otto von Habsburg played a central role in the revolutions of 1989, as a co-initiator of the Pan-European Picnic. Later he would be a strong supporter of the EU membership of central and eastern European countries.[9] A noted intellectual, he has published several books on historical and political affairs. Otto has been described as one of the “architects of the European idea and of European integration” together with Robert Schuman, Konrad Adenauer, and Alcide De Gasperi.[10]
The Vision of the Rose of the World
Andreev’s Rose of the World is a spiritual reality that is promised to manifest as a historical reality. The spiritual reality is the descent into the world Bramfatura of a cosmic being called Zventa-Sventana, the Holy of Holies. Zventa-Sventana is an expression of the Eternal Feminine and She can readily be identified as Sophia. The descent of Zventa-Sventana into the highest planes of Shadanakar began to manifest in history approximately 150 years ago. She is destined to descend into the Zatomis of one meta-culture. Andreev identifies the Slavonic Zatomis as her abode, but recognizes this is not fixed.
The historical manifestation of the Rose of the World is seen as the joining of authentic world religions into a new union. The union will not be the dissolution of the great religions, but a harmonization. The five petals of the Rose of the World are the five great world religions joining together. The Rose of the World will be a moral and spiritual authority rather than a political power, but the influence of the Rose on the world’s political, economic and cultural life will lead to a transformation of human society across the world. Harmony, justice, peace and spiritual life will flower under the guidance of the Rose. The historical development of the Rose will be led by that culture that accepts Zventa-Sventana’s guidance, and Andreev sees that task falling to Russia and the Slavonic world.
The Rose of the World will also lead to the metaphysical construction of a new world Zatomis, representing the highest development of world spiritual culture. Andreev believes this new Zatomis is already being created, as well as a set of planes at the pinnacle of the world tentatively called the World Salvaterra.
The planetary Logos is the Christ, the expression of the Divine Logos. Zventa-Sventana is the Bride of Christ, the expression of the Divine Feminine. This is the nuptial image of the New Jerusalem descending as the Bride of the Logos from the Revelation of St John. Her descent however is not the end of history, but in a sense the beginning of the end. The Rose of the World is a preparation for the end of the current world age, which will require the separation of the world from the powers of metaphysical evil.
1.1 The Rose of the World and its Foremost Tasks
THIS BOOK WAS BEGUN at a time when the threat of an unparalleled disaster hung over the heads of humanity—when a generation only just recuperating from the trauma of the Second World War discovered to its horror that a strange darkness, the portent of a war even more catastrophic and devastating than the last, was already gathering and thickening on the horizon. I began this book in the darkest years of a dictatorship that tyrannized two hundred million people. I began writing it in a prison designated as a “political isolation ward.” I wrote it in secret. I hid the manuscript, and the forces of good—humans and otherwise—concealed it for me during searches. Yet every day I expected the manuscript to be confiscated and destroyed, just as my previous work—work to which I had given ten years of my life and for which I had been consigned to the political isolation ward—had been destroyed.
I am finishing The Rose of the World a few years later. The threat of a third world war no longer looms like dark clouds on the horizon, but, having fanned out over our heads and blocked the sun, it has quickly dispersed in all directions back beyond the horizon.
Perhaps the worst will never come to pass. Every heart nurses such a hope, and without it life would be unbearable. Some try to bolster it with logical arguments and active protest. Some succeed in convincing themselves that the danger is exaggerated. Others try not to think about it at all and, having decided once and for all that what happens, happens, immerse themselves in the daily affairs of their own little worlds. There are also people in whose hearts hope smoulders like a dying fire, and who go on living, moving, and working merely out of inertia.
I am completing The Rose of the World out of prison, in a park turned golden with autumn. The one under whose yoke the country was driven to near exhaustion has long been reaping in other worlds what he sowed in this one. Yet I am still hiding the last pages of the manuscript as I hid the first ones. I dare not acquaint a single living soul with its contents, for, just as before, I cannot be certain that this book will not be destroyed, that the spiritual knowledge it contains will be transmitted to someone, anyone.
But perhaps the worst will never come to pass, and tyranny on such a scale will never recur. Perhaps humanity will forevermore retain the memory of Russia’s terrible historical experience. Every heart nurses that hope, and without it life would be unbearable.
Human experience and the growth of individuality during the last centuries have led to human beings feeling cramped by and suspicious of any dogma. As a result, no matter how nondogmatic the Rose of the World’s teachings will be, no matter how much they will be permeated by a spirit of religious dynamism, a great many people will have difficulty accepting them. On the other hand, many millions will respond to its call, as it will be addressed not so much to the intellect as to the heart, resounding in masterpieces of literature, music, theater, and architecture.
Works of art are more capacious and multifaceted than theosophical aphorisms or philosophical arguments. They leave more room for the imagination; they permit each person to interpret the teaching so that it is more understandable and in tune with his or her own individuality. Revelation flows down from many streams, and if art is not the purest then it is at least the widest of them. Therefore, every art form and a beautiful repertoire of ritual will outfit the Rose of the World with colorful and glittering habiliments. And for that same reason, it would be most natural for a person who possesses three of the greatest gifts—religious vision, sanctity, and artistic genius—to stand at the head of the Rose of the World.
Perhaps such a person will never come, or will come much later. It is possible that a collective of the worthiest, and not one single person, will lead the Rose of the World. But if Providence sends a person of such great spirit to our century—and it has sent them before—and the forces of evil are unable to thwart his or her mission, it will be the greatest of good fortune for the entire planet. For no one can exert a greater and brighter influence on humanity than a genius of the word who has become a visionary leader and living saint and who has been raised to the heights of being global guide of a cultural and social renaissance. That person, and only that person, can be entrusted with an extraordinary and unprecedented task: moral supervision of all the states of the Federation and guidance of nations with a view to transforming those states into a global community.
“It will be an interreligion or pan-religion, in that it will be a teaching that views all religions that appeared earlier as reflections of different visions of spiritual reality. . . If the older religions are petals, then the Rose of the World will be a flower: with roots, stem, head, and the commonwealth of its petals. . .
The Rose of the World sees its surreligiosity and interreligiosity in the reunification of the Christian faiths and in the further amalgamation of all religions of Light in order to focus their combined energies on fostering humanity’s spiritual growth and on spiritualizing nature. Religious exclusivity will not only be foreign to its followers, it will be impossible. Co-belief with all peoples in their highest ideals-that is what its wisdom will teach.
The structure of the Rose of the World will therefore suggest a series of concentric circles. No followers of any right-hand religion should be considered outside the global church. Those who have not yet reached an awareness of surreligious unity will occupy the outer circles; the middle circles will be composed of the less active and creative of the Rose of the World’s followers; the inner circles will be for those who have equated the meaning of their life with conscious and free divine creative work.”
Rosamond Press 
Reblogged this on rosamondpress and commented:
Here is the prophecy of The Trinity Rose. ““Therefore, every art form and a beautiful repertoire of ritual will outfit the Rose of the World with colorful and glittering habiliments. And for that same reason, it would be most natural for a person who possesses three of the greatest gifts—religious vision, sanctity, and artistic genius—to stand at the head of the Rose of the World.”