“Too bad she can not see those books are real.”
Keith was once Christine’s lover. He descends from the O’Neil Kings of Ireland and is a British subject. Keith was with me when I died on McClure’s Beach, just after I read Tolkien’s Trilogy that us hippies made famous. When we climbed that rock, I saw it as the mountain of doom that I must cast the Ring of Invsibility into so that what is Good and True could become manifest and oversome the war lords of darkness. I was at the vanguard of the peace movement that was real and changed the world. This is true history that I was at the vanguard of. I am entitled to record this spiritual history as I see fit.
If you take four books and shuffle them together, you get the hidden story I am destined to author. You can say the Atlanteans have written the One Book, and placed it at the four corners of the world so the Rose Master can find them and bring them together and make them one with the NAME. This is the Master’s Test, so you can see what we have seen, and see forever………….The Rose Kingdom of Truth!
The House of Wolfen – by William Morris
The Orea Linda Book – author unknown
The Proto-James – author unknown
The Roza Mira Prophecy – Andreev
Here is the actor that played Tommy’s father playing Jesus. The priests tell the mob to take the woman accused of adultery to “The Master”. Why are they calling him “master” if they hate him and plot his death?
The answers if, he is a Nazarite Judge, and is perhpas being tested by the priests to see if he knows the rule of judgeing a Sotah. These rules were written in raised gold letters on the templa wall, they a gift of Queen Helena. In the book of James, Anna, the grandmother of Jesus, is bid to drink bitter waters for she is with child while her husband was away. Only I have figured out what Jesus wrote in the dust. He wrote the name of God in the dust, and put this dust in a cup. He then bid the Sotah to drink.
Christine and I died by the beautiful sea. We are Atlanteans, a lost kingdom that rose from the sea. This is our story.
Above are two Dutch Renaissance paintings that depict our acnestors who are linked to the Merovignians. No one can point to their kindred in works of art rendered five hundred years ago, and say they are linked to Arthruian Legend, the Merovingians, and the Holy Grail. This is my discovery made since Christine died in 1994. My family knew nothing. All this was invisible to them. Now, it is manifest, and, will be in the light – forever!
How many painting in the world depict a group of related men in the presence of Jesus and his mother, Mary? This suggests they are kindred.
Jon Rosamond Presco
Jon, John, Jhon, Jan, are all the same name, though the pronunciation varies, as
the seamen like to shorten everything to be able to make it easier to call. Jon
– that is, “Given” – was a sea-king, born at Alberga, who sailed from the
Flymeer with a fleet of 127 ships
As conceived by Andreev, the Rose of the World will become the highest manifestation of the feminine soul of the universe. This global religious and social organization is destined to overcome.
These fears of Soloviev, Andreev continued, made him especially laconic and cautious when revealing his sophiological insights, but they became reality in the works and fate of Alexander Blok (1880 – 1921), who considered himself a spiritual disciple of Soloviev. Blok addressed his first book of poems to the Beautiful Lady, a personification of the feminine soul of the world, but in his subsequent creative work, he fell lower and lower into the abyss of the demonic feminine, following the steps of “fallen Sophia” who appeared to him as an “unknown woman” (neznakomka ), a seductive combination of a virgin and a whore. “Now [Blok] sings about Velga, mistaking her for Navna in his increasing blindness” (10,5, 198). This was not merely an individual error, but the entire country’s, reflecting the tragic fall of her feminine soul. From the heights of Sophia, to whom many Russian churches were dedicated, the people were slipping into the chasm of revolutionary materialism–the mystical temptation engendered by the great fornicatress, Velga.
“Morris preferred to preserve his freedom of invention. His solution was brilliantly simple: the story is one told by the descendants of the Wolfings many years later, and as with the Saga of the Volsungs, events have become garbled with retelling.”
Above we see the oldest dutch painting in existence. It show four generations of the Rover family who maired into the Rosemondt family, thus creating a kindred that worshipped Saint Ann, the mother of Mary, and the grandmother of Jesus. Anna was barren and could not concieve, thus, she took the Vow of the Nazarite, as did her namesake, Hanna, from which the name Anna is taken. Our Sweet Lady is Anna. Members of the Rover and Rosemondt family were named after wolves. Roeland is Rolland, the norseman, from who many Franch Kings descend. As a Nazarite I have come to bring France back to God. Repent!
Above we see Da Vinci’s painting of Anna who was worshipped during his life with the appearence of The Protoevangelium of St. James
that is very possiblly fiction written in modern times. However, it reveals much of my study of the Nazarites that now includes the Sea-Rover Knights of the Swan Brethren. I was born to tell this Wolfen Tale – that involves the artwork of Bosch and Da Vinci who knew about the worship of Anna selbdritt that has remained hidden for over 500 years.
Arise my children of the Rose Wolf! Arise! For here come the Roman legions of Romnyus and Ryanus – the drunken Bubbas of the Red States – to slaughter the aged, the infirmed, and the disenfranchised. Lady Liberty will give thee her famous protection, the protection of Anna the Nazarite.
“That is what we know; but nothing in that information reveals where Bosch got the inspiration for his paintings from. One clue, however, is that Bosch was a member of a religious brotherhood, to which he and his grandfather had belonged. Indeed, his own wife had become a member at the age of 16. Bosch himself joined the highly respected Brotherhood of Our Lady (Illustre Lieve Vrouwe Broederschap te ‘s-Hertogenbosch), also known as the Swan Brothers, in 1488. The organisation is often described as a sect, or an arch-conservative religious group, but this does little honour to the past and importance of the organisation.
The Miracle Statue of the brotherhood
The brotherhood was founded in 1318, by one Gerardus van Uden, though it is possible that it existed before and that its existence was only formalised in 1318. Originally, membership was reserved for priests and monks, but it soon opened its doors and allowed women and laymen.
The sacred home of the brotherhood was its side chapel on the north side of the St John’s Cathedral and Bosch had various commissions for this chapel. It was also the location of the so-called “Mirakelbeeld”, the Miracle Statue, a statue of the Virgin Mary that was found in 1380, allegedly in a corner of the cathedral. Art historians believe the figure was carved between 1280 and 1320, roughly contemporary with the foundation of the order that would embrace and promote the statue’s worship. Some have argued the statue was not found, but “made public” by the order, so that what was once private worship, would attract interest from the general public. If so, they succeeded.
When Bosch was buried in August 1516, the ceremony was carried out with the usual regards due to members of the order. What made him become a member of the order? Some might argue it was his marriage, but his grandfather, Jan Van Aken, had also entered the order in 1430. He is not only listed as a member, but it also employed him as a restorer and painter.
Jeroen’s first entry on the membership list is in 1486, as a “buitenlid”, an “outer member”, to become a sworn brother in 1488. Shortly afterwards, he was the guest of honour on the so-called swan meal, in which a swan was offered – and apparently eaten. Custom required members to be tonsured, which Bosch did, and he took to wearing the curious homespun garments, a derivative of the costume worn by ecclesiastics. The brotherhood was also known to perform mystery plays and other theatrical productions and it is known that Bosch played an active role in stage performances and religious ceremonies. Hence, the grotesque faces that are so prominent in some of his paintings, are sometimes said to be inspired by the masks the actors used in these stage productions.
Though Bosch was hence an acknowledged member of the town – only ca. forty people were allowed membership in the brotherhood”
If she is twelve years old, Maria by the high priest married to Joseph, a widower at age. Joseph has children and is contractor. He may only protect Mary. Immediately after the marriage he leaves for several months to a construction job. Maria is meanwhile pregnant of God. As Joseph comes home he sees that Mary is expecting. Also the high priest comes to know. Mary and Joseph have to undergo the trial with the bitter water, but endure that gloriously. Jesus is born in a cave on their way to Bethlehem . A midwife notes, that Mary is still Virgin .
[Edit] Origin and influence
The unknown author of the birth of Maria calls himself James, a son from the first marriage of Joseph. He does it as if he witnessed the birth of Jesus. The author leans in his story very strong on great Biblical figures as Abraham, Sara and Hanna and Elkana, and works the stories about the birth of Jesus from the Gospels of Matthew and Luke.
This creates a new story, that has had great influence on the people’s devotion and also through this detour on the theological thinking about Mary. In later centuries, the legend further expanded. Not only Joseph, but Maria is descended from King David: both of fathers and mothers side is Jesus of Royal blood. That is in later times (iconographic) exemplified in the tree of Jesse. In the thirteenth century is the story of the three marriages of Anna. She was twice widowed, remarried each and got a daughter from each marriage. Thus arose the family of Anna, who calls the kindred .
The worship of Anna begins in the fifth/sixth century in the Middle East and is coming soon to the West (Venice and Rome). It reaches its peak in the fifteenth and sixteenth century. At that time, creates a very special picture Anna selbdritt: Anna with Mary and Jesus. Especially In the 15th century depicted as woman on her arm a girl (Maria), who wears a small child (Jesus). Around 1600 Maria and Anna are often on a couch, while Jesus as small child between them. Anna has often a book or a fruit in her hand.
Many of these images are to be found in museums, but also in churches and chapels.
The last decades is the interest in the legend of Anna and everything associated weather increased greatly. Also on the internet there are, in addition to scientific texts, images.
Judging the Sotah the Woman Accused of Adultery
Jesus is practicing Talmic law in regards to the Sotah (adulteress),
and he is trying to be tripped up. That early Christian writers did
not catch this, suggests they were false teachers.
“But Jesus bent down and started to write on the ground with his
finger. When they kept on questioning him, he straitened up and
said to them, “If any one of you is without sin, let him be the first
to throw a stone at her.” Again he stooped down and wrote on the
ground. At this, those who heard began to go away one at a time, the
older ones first, until only Jesus was left with the woman still
standing there.” John 8:6-9
Read Numbers 5:17-23 on how a priest may judge a man who unjustly
accuses his wife of being with another man!
“And the priest shall write the curses in a book and he shall blot
them out with the bitter water.”
In this case we have a Nazarite Priest, the Nazarites being the
Judges in the Torah. Here the Savior writes the name of God in the
dust in order to judge the Sotah by having her drink water from a
cup in which the dust has been stirred Here is strong evidence Jesus
was a Nazarite, and is practicing ancient halacha law regarding the
law of lashon harah (talebearing and gossip) one
can not speak lashon harah about himself, it forbidden to believe it.
It is forbidden to tell others of ones own sins. If one repeats tales
of his own sins, he may intice a friend to sin. According to lashon
harah, “Not only witnessing the actual criminal act, but even
witnessing the punnishment and humiliation of the criminal, can have
a deleterious infludence on the viewer.”
Those who have brought the adulteress to Jesus to be judged, was
caught by them committing the act, thus they are with sin. Upon
hearing tales of the woman’s sin, Jesus pretends he dos not hear,
lest he be with sin as well. As to what he is writing, it appears
he is writing the name of G-d in the dust and will put the dust in a
cup of water, and bid the woman to drink it, for if
she is guilty her stomach will swell and burst. Jesus may have bid
all those who caught the woman in the act of adultery, or, joined the
party to stone her – only hearing the tale of her sin – to come
drink from the water to prove they are telling the truth, and if so,
take the Nazarite vow.
“When Jesus had lifted himself, and saw none but the woman, he
said unto her, Woman, where are those thine accusers? Has no man
condemend thee? She said, No man Lord. and Jesus said unto her,
Niether do I condemn thee: go, and sin no more.”
Such was the Roof under which dwelt the kindred of the Wolfings; and the other kindreds of the Mid-mark had roofs like to it; and of these the chiefest were the Elkings, the Vallings, the Alftings, the Beamings, the Galtings, and the Bearings; who bore on their banners the Elk, the Falcon, the Swan, the Tree, the Boar, and the Bear. But other lesser and newer kindreds there were than these: as for the Hartings above named, they were a kindred of the Upper-mark.
sake of our dear forefathers, and of our dear liberty, I entreat you a thousand
times never let the eye of a monk look on these writings.2. The monks are very
insinuating, but they destroy in an underhand manner all that relates to us
Children of Frya.
3. In order to gain rich benefices, they conspire with foreign kings, who know
that we are their greatest enemies, because we dare to speak to their people of
liberty, rights, and the duties of princes. Therefore they seek to destroy all
that we derive from our forefathers, and all that is left of our old customs.4.
Ah, my beloved ones! I have visited their courts! If Wr-alda permits it, and we
do not show ourselves strong to resist, they will altogether exterminate us.5.
Written at Liudwerd, in the year 803 of the Christian era. Liko, surnamed Oera
We now come to the History of Jon.
Jon, Jôn, Jhon, Jan, are all the same name, though the pronunciation varies, as the seamen like to shorten everything to be able to make it easier to call. Jon—that is, “Given”—was a sea-king, born at Alberga, who sailed
p. 92 p. 93
from the Flymeer with a fleet of 127 ships fitted out for a long voyage, and laden with amber, tin, copper, cloth, linen, felt, otter-skins, beaver and rabbit skins. He would also have taken paper from here, but when he saw how Kalta * had destroyed the citadel he became so angry that he went off with all his people to Flyburgt, and out of revenge set fire to it. His admiral and some of his people saved the lamp and the maidens, but they could not catch Sijrhed (or Kalta). She climbed up on the furthest battlement, and they thought she must be killed in the flames; but what happened? While all her people stood transfixed with horror, she appeared upon her steed more beautiful than ever, calling to them, “To Kalta!” Then the other Schelda people poured out towards her. When the seamen saw that, they shouted, “We are for Min-erva!” from which arose a war in which thousands were killed.
At this time Rosamond the mother, who had done all in her power by gentle means to preserve peace, when she saw how bad it was, made short work of it. Immediately she sent messengers throughout all the districts to call a general levy, which brought together all the defenders of the country. The landsmen who were fighting were all caught, but Jon with his seamen took refuge on board his fleet, taking with him the two lamps, as well as Minerva and the maidens of both the citadels. Helprik, the chief, summoned him to appear; but while all the soldiers were on the other side of the Scheldt, Jon sailed back to the Flymeer, and then straight to our islands. His fighting men and many of our people took women and children on board, and when Jon saw that he and his people would be punished for their misdeeds, he secretly took his departure. He did well, for all our islanders, and the other Scheldt people who had been fighting were
p. 94 p. 95
transported to Britain. This step was a mistake, for now came the beginning of the end.
Frya, ?-2194 BC (eponymous ancestress of the Frisians, who supposedly inhabited all of Northern and Western Europe)
Fasta, 2194-after 2145 BC (appointed by Frya when the latter ascended to the stars during a terrible flood)
Minna, fl. 2013 BC (faced an invasion of Finns from the east, who settled in the Frisian lands in Scandinavia)
Rosamond, 1631-? BC (the Frisians in Western Europe revolted and became the Celts)
Finn Folcwalding, (semi-legendary)
Adgillus I (Aldegisel I), ?-680
Radbod I (Redbad I), 680-719
Adgillus II (Aldegisel II)
Radbod II (Redbad II)
FROM GODDESS TO KING
A History of Ancient Europe from the
OERA LINDA BOOK
By Anthony Radford
KALTA AND THE ORIGINS OF THE CELTS
Thischapter is the story of Rosamond, Kalta and the early years of Minerva however standard history has very little to say about these historical personages. Their influence on the course of Europe and the Mediterranean was enormous, affecting everything that has followed for thousands of years. Of Rosamond nothing is known except for a namesake, Fair Rosamond, the mistress of King Henry II who has been endowed with many legends and dubious stories beyond her station. Kalta is not remembered but the Celts who were named after her have various “historical” descriptions. The Celtic language is divided into the Gaulish or continental version, that was largely supplanted and Latinized by the Roman occupation, and the various branches that are still spoken in parts of the British Isles; Irish, Gaelic, Welsh, Cornish and Breton. The Celtic religion was presided over by the Druids and reflects an ancient Indian culture, strengthening the belief in the Indo-European connection. Their origins have been variously placed somewhere in the east, through ancient German invasions as though a politically important people who rose to common language and power against the Romans, who are our only historical source, have to have a migratory, tribal beginning rather than an indigenous one.
One could then question that indigenous land in the east, but the truth is as in most cases, a blend of the various theories. The theories are not wrong but neither can they be applied to all peoples. The examiners of the archaeological evidence assume that ancient peoples did not know of, or trade with each other, shared little development and were more tribal than regional. There are many descriptions of these various peoples toward the end of the Book but now comes very early information about some beginnings lost in time.
In this account we have the second correlation between the way Fryas people recorded dates and the Christian chronology. Given an accurate rather than an approximate date, the sinking of Atland would then be set as 2163 BC (1600 + 563 = 2163). This transcribing was obviously done in Christian times. To be able to date the foundation of Greek independence from their overlords in either Asia Minor or Crete to 1600 BC is momentous. It is a time before Homer and Minos of the latter Greek myths. There were no Greeks at this time but what we now know of as Greece, was inhabited by “cliffhangers” (Hellingers) and agriculturists. It was a time before the geological disturbances in the Mediterranean that permitted Aegean independence from Crete and the destruction of Thera, another maritime trading city. When a major geological event occurred in mans early-civilized history, it was not recorded like even a minor military campaign because the destruction removed the potentates who built the monuments. Mythology has many references to catastrophes but proud monuments have few.
When the old Earth Mother died she named Rosamond as her successor but she also named Minerva, a well liked priestess of Walhallagara on the Rhine, as next in line and Sijred, the Burgtmaid of Flyburgt as next or third choice. Minerva was also called Nyhellenia, a first name of respect that has become Helen, a Greek name. We shall see how Hellas, the Greek name for Greece, and Minerva, the Roman name for Pallas Athena, the goddess of wisdom, handicrafts and arts, later war, are from the same Rhine maiden. There is an account of the seamen naming the Greeks, Hellingers because they clung to the cliffs like goats and there is also the Germanic derivation of the word “Greek” as being related to the same root as our word “agriculture.”
The other maiden Sijred was given the name Kalta by the seamen because of her devious ways. Land dwellers took it as a title and eventually she gave us the Celtic name and heritage. She wanted to be Earth Mother and was such a poor looser that by her treachery, Gaul and Britain were lost to the Mother. She was driven out of the Rhine but founded a new citadel in Britain and even managed to win Cadiz in Spain to her influence with the help of the Golen.
When the principles of Frya were being violated Rosamond had both the compassion of a true earth mother and the strength to act decisively. She would not tolerate a popular sea-king taking independent action even if he thought it was justified at the time. Apparently the sea-king Jon had a hotter blood and was too quick too act for the fair Rosamond and the consequences were enormous; the Celts, the Ionians and much of history was seeded at this time including the eventual fall of the unifying force of the Earth Mother.
Commerce is again stressed as important enough to cause wars, this time the agricultural production of flax and the subsequent manufacture of paper or writing linen. This was the primary foreign trade item of the Scheldt region but ships were required to carry it and bring back the products of distant countries. In the Rhine mouth region a way had been found to process pumpkin leaves into paper that apparently satisfied the shipping needs at that time. Conflict resulted with far reaching consequences that has now turned up side down our present representation of the history of this region. We are discovering remnants of a primitive Celtic civilization in Western Europe little realizing that they were the renegade offshoots of a longer established mature civilization.
Daniil Andreyev agrees with main Christian dogma, namely, that Jesus Christis the Son of God that had come to our world to help it on its way to the Light. However, Andreyev states that the murder of Jesus wasn’t planned as a part of Redemption; it was instead inspired by the Devilto hinder God’s plans. Though strongly rooted, psychologically and emotionally, in the Russian Orthodox Church, Andreev also believed in reincarnation and karma, so that his personal faith, as expressed in Roza Mira,is something of an amalgamation of Christianity, Hinduism, and Buddhism. (On his deathbed, Andreev was shocked to find that the attending Orthodox priest refused him last rites; the priest knew that the dying man believed in reincarnation, and so did not consider him a Christian.)
In large part, Roza Mirais a spiritual cosmography, a description of the domains human souls occupy after death or between incarnations—domains resembling, to greater or lesser degrees, the heavens, hells, purgatories, and netherworlds of various religions and mythological systems. As such, it can be compared to works like the Bardo Thodol or Tibetan Book of the Dead, and the Divine Comedy of Dante Alighieri(as well as modern expressions of the same visionary tradition, like The Urantia Book). As a 20th-century entrant in this sub-genre, Roza Miraextends its purview far beyond the terrestrial Earth, to other planets, solar systems, and galaxies. Andreev peoples these visionary domains with types of beings recognizable from world religions and mythologies—angels, archangels, demons, daemons, titans, nature spirits or “elementals”—and also with creatures unique to Andreev’s vision, called igvas, raruggs, and witzraors,among others. The venues include familiar names like Atlantis and Gondwana, plus unique Andreevian coinages, Olirna and Digm, Mudgabr and Fongarandaand many more. All of this is expressed in a distinctive and remarkable volcabulary—and this vocabulary is one of the most noteworthy aspects of the text. So, the Earth (Enrof) is the center of a complex structure (bramfatura) of 242 “variomaterial planes.” Similar structures abound in the known universe, so that Andreev’s cosmos comes to resemble the “niutas of kotis of Buddha countries” (i.e. tens of millions of millions of alternative realms) described in the sutras of the Buddhist religious canon. This makes Roza Miraa highly distinctive and notable entry in the Western esoteric spiritual literature.
It is difficult to establish a strict border between occult, mystical, and eschatological components of Andreev’s teachings. Andreev’s cosmology, his vision of the Rose of the World as a hierarchical system of worlds, both visible and invisible, comprises the most evident occult dimension of his work (a brief synopsis of this system is provided in the Appendix to this article). Andreev’s interpretation of the Rose of the World as the “interreligion of the future,” uniting all existing churches as “petals,” has both mystical and eschatological dimensions. On the one hand, the Rose of the World is based on long-standing traditions of European and Russian mysticism, especially the so-called “sophiology,” treating the “eternal feminine” as the Wisdom of God and the soul of the universe; this mystical aspect forms the focus of our article. On the other hand, in Andreev’s description, the rule of the Rose of the World, as the State of universal theocracy, ends with the accession of the Antichrist, who makes use of the “interreligious” doctrines, including the worship of the “eternal feminine,” for the perpetuation of his own power and for the elimination of the Rose of the World itself; this eschatological aspect is analyzed in the last section of this article.
During World War II, Andreev worked as a medical orderly; he was with the first Soviet troops to reach besieged Leningrad by the famous Ice Road across Lake Ladoga, an experience he describes in his epic poem “Leningrad Apocalypse.” He also worked as a member of a funeral detachment; while burying the dead in communal graves, he prayed for the repose of their souls. In 1945 he returned to Moscow, deeply depressed by everything he had seen. At this point, both Daniil and Alla had divorced their former spouses and married each other. By the beginning of 1947, he had almost completed Wanderers of the Night. On April 21 he was arrested by the State Security; the arrest of his wife came two days later. On the basis of his novel, they were accused of a terrorist plot against Stalin and spent thirteen months in Lubyanka Prison and then six months in Lefortovo Prison. Each of them was sentenced to twenty five years’ imprisonment; under Khrushchev’s rule, this term was reduced to ten years.
Andreev began The Rose of the World on December 24, 1950 and completed it on October 12, 1958. For a long time the author’s widow was the sole custodian of the only copy, and no one else even suspected its existence. Later Alla Andreeva decided, however, that the time for readers had come; by the late 1970s, the book was already circulating in Samizdat and acquired many followers who considered it the greatest mystical revelation since the Gospels. During glasnost in the late 1980s, some publications about Daniil Andreev began to appear in the Moscow press, in the newspaper of the Moscow Komsomol for example. In April, 1988 the first official Andreev commemorative meeting was held at the Experimental Creative Center in Moscow. In 1989 and in 1990, Andreev’s poetical collection (“ensemble”) Russian Deities and his long dramatic poem Iron Mystery were released by the Sovremennik and Molodaia gvardiia publishing houses, respectively. The first complete edition of The Rose of the World was released by the Moscow publishing house Prometei in 1991. In 1993, Moskovskii rabochii and Alesia began to publish Andreev’s Collected Works in 3 volumes.
Currently the most diverse and incompatible intellectual movements find support in The Rose of the World. Liberal Westernizers, who defend religious pluralism and Christian ecumenism, revere Andreev’s legacy as much as neopaganists who draw upon the “Aryan” roots of the Russian national spirit and declare Andreev to be the messenger of mythic “proto-Russianism”. The Rose of the World’s scope of influence stretches from elitist esotericism to stands on topical issues, and from the occult journal Urania which offers an astrological interpretation of Andreev’s ideas, to the journalistic articles in the collection The Square of Freedom, where his thought is used to explain the “metahistorical” meaning of the August, 1991 pro-communist putsch.
It is clear that the Soviet system was not merely a political and legislative entity but was founded on an ideology officially called Marxism that was also informed by metaphysical and even eschatological visions of Russian religious philosophers of the Silver Age. The demise of the Soviet regime left more than a need for governmental reform: it engendered a metaphysical vacuum, eager to be filled. This accounts for the increasing popularity of Andreev’s and of other spiritual and occult teachings.
Materialism and sophiology in Russian thought share the same mythological origin: both glorify the primary feminine elements of existence, namely nature and wisdom. Sophia represents the virginal, and materiia the maternal, aspects of this femininity. Both are rooted in the deepest mythological archetypes of Russian thought as the two pillars of feminine mysticism. The Soviet intensification of materialism deepened the traditional symbolic rift between the two conceptions of femininity. Materialism, as propagated by Marxism-Leninism, is not merely the glorification of the forces of materiia; in alliance with atheism, it strives to tear materiia away from its divine origins, from Sophia, and to submit it to the mastery of man.
Originally, the image of Sophia was ambiguous, as can be seen from Thunder, Whole Mind, one of the writings found at Nag Hammadi in 1945 and probably written during the first century B.C. Here Sophia manifests herself as both saint and whore. Gradually, however, these aspects of the Feminine Divinity became increasingly distinct. As I have indicated, Sophia was identified with the Holy Wisdom of God and the immaculate Mother of God, the Eternal Virgin (Prisnodeva). Thus the sophiological preference for chastity begins to betray an ascetic bias, a one-sidedness for which materialism strives to compensate. Virginity is in conflict with the fertile, prolific forces of nature. Thus the other aspect of primordial female Divinity–fertility and sensuality (called the fallen Sophia by the gnostics)–is developed in materialist teachings, where it acts as a counterbalance to virginity, eventually beginning to overcompensate, moving into the excesses of dissipation.
Many Russian thinkers have lamented the internal division of the Russian national character, which strains in two opposite directions, ascetic/”angelic” and sensual/”animalistic”, but seldom succeeds in integrating spiritual and material impulses in a human middle-ground. The same tragic split occurs within the feminine elements of Russian culture; hence, an important task of contemporary Russian thought is to resolve the historical antagonism between the two philosophical tendencies of sophiology and materialism.
Rosamunda Bolger (née Took) was the mother of Fredegar “Fatty” Bolger
and Estella Brandybuck. She was married to Odovacar Bolger and was
known as Rosamunda Took prior to the marriage. They lived in
Budgeford in Bridgefields in the Eastfarthing of the Shire. Rosamunda
and Odovacar both attended the Bilbo’s Farewell Party in 3001 along
with their children.
Friend of Frodo Baggins. Fredegar Bolger, called Fatty, was born in
2980 to Odovacar Bolger and Rosamunda Took Bolger. He had a sister
Estella who married Merry Brandybuck. Fatty’s great-great-grandfather
on his mother’s side was Gerontius, the Old Took, who was also the
great-great-grandfather of Merry and of Pippin Took. Fatty’s family
was from Budgeford in Bridgefields in the Eastfarthing.
“From first sight, even the site of the new cottage had enchanted
her, dug as it was into the southeast side of a grassy hill in the
midst of Boffin lands, populated with Boffin sheep. There was a
little copse below it, just to the side, and a spring-fed well, all
of which reminded her of her childhood home. The place had come down
to Odovacar through his mother’s side, a Boffin. He had used it as
asort of base, when he and his friends had gone out hunting.
Theywould stock the little hole with gear and rations. Then, with
their bows, and a pony for their gear, they would make forays west
ornorth, towards the Downs or up to the Moors, or, closer still,
intoBindbale Wood. But that was years ago, when the game had not
yetmoved so far off. When Rosamunda had viewed it more carefully,
she saw the hole was inconsiderable disrepair. Also, it was a bit
too small. She had new rooms dug, so that there was a parlour and a
kitchen, a bedroom for each (and one to spare), along with extra
chambers further back fo rstore. When it was finished, it suited
Rosamunda very well. Especially, she loved the light. Situated
facing south-east, the light poured through the windows in the
mornings, her favourite time of the day. And, when she stood
outside, she could see the land stretching east and south far into
the distance. Illuminated by the late afternoonsun, the prospect was
especially fine. From the top of the little knoll that made the
cottage’s roof, she could see far to the northand west, where sheep
dotted the rolling hills. The sky at nighttook her breath away. And,
all day, the birds sang, the wind blew,and the Water, which ran
nearby, just to the west, mostly narrow andquick as it came down out
of Long Cleeve and Needlehole, could justbe heard when the wind
dropped and everything was still. She loved its peace and quiet, so
tucked away and so private. Yet,it was just an hour’s walk over the
hills to Bag End or to Hobbiton. Overhill, to the east, was even
closer. Every fine day Rosamunda walked the hills, seldom seeing
another living creature other than sheep, or, very rarely, a doe or
faun. She did not walk south to Hobbiton, however, except on errands
orfor an appointed visit. She had not forgotten
her “understanding”with Bilbo. And Bilbo did not forget her, either.
Regularly, he sent her gifts of wine or ham or fruit in season, as
tokens of his neighbourly regard. She appreciated the way he could
show marks ofparticular notice, without making her feel the burden