But even without them, it will be necessary to introduce such a large vocabulary of new words into the pages of this book that now, at the beginning, I think it best not to run to the aid of those words but to rely on a descriptive definition of the distinguishing features of what will be called the Rose of the World. It will not be like any restricted religious faith, whether true or false. Nor will it be an international religious order like the Theosophists, the Anthroposophists, or the Masons, composed, like a bouquet, of various flowers of truth eclectically picked from every imaginable religious glade.
The planetary cosmos is the planet Earth with all the complexity of the material and not just physical planes of its existence. Many heavenly bodies possess such gigantic systems. They are called bramfaturas. The Earth's bramfatura is called Shadanakar. A brief glossary appended at the end of the book gives definitions for those words that are either used here for the first time or altered by a new sense.
That point of view treats Shadanakar both as a separate entity and as part of the divine universe. 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 second distinction concerns the globality of the Rose of the World's aspirations and their historical concreteness. Not one religion, with the exception of medieval Catholicism, has made the reorganization of human society its aim.
But the papacy, stubbornly trying to contain feudal chaos with the dams of hierocracy, was unable to weaken the exploitation of the have-nots by the haves, to lessen social inequality with wide-ranging reforms, or to raise the overall standard of living. Be that as it may, it would be unfair to blame the ruling Catholic hierarchy for its failure: the material resources, both economic and technological, necessary for such large-scale transformations were still unavailable. But times have changed, material resources have become available, and it is thanks to the entire historical process, and not to the Rose of the World, that the latter can now regard social justice not as something alien to its purposes, doomed to failure, and not worth the efforts, but can link it inseparably to the growth of the inner self: work on oneself and social justice will become two parallel processes that should complement each other.
One often hears that Christianity has failed. If it were only a question of the past, one could say that from the social and overall moral point of view it has failed. But at present it is fair to say only this: the older religions could not substantially decrease the amount of social injustice, because they did not possess the necessary material resources, and the lack of those resources gave birth to a negative attitude toward all such attempts.
In that way the ground was prepared for the secular stage of civilization. In the eighteenth century social conscience awakened;— Social disharmony was finally felt and perceived as something intolerable, demeaning, and to be overcome. That, of course, occurred in connection with the fact that the material resources that had been lacking began to appear. But the older religions were unable to grasp that fact. They did not want to take advantage of those resources, did not wish to direct the process of social transformation, and it is that same sluggishness, intellectual laziness, conceptual immobility, and closemindedness that is their greatest fault.
Religion discredited itself by its centuries-long powerlessness in that respect, and it should come as no surprise that Europe, followed by other continents, fell into the opposite extreme: the transformation of society by purely mechanical means in conjunction with a complete renunciation of the spiritual side of the process. The result, too, should come as no surprise: upheavals the world has never before witnessed, loss of life that had never been envisaged even in our worst nightmares, and a decline in the overall moral level, whose very possibility many people in the twentieth century see as a grim and tragic enigma.
The responsibility for the depth and perseverance of the resulting secular stage rests to a large extent on the older religions. They also bear responsibility for the spiritual fate of millions of souls who, in the struggle for social justice, placed themselves in opposition to religion in general and thus tore the spiritual roots of their own existence loose from the soil of world spirituality. But genuine religious activity is a definite kind of social service, and genuine social service is at the same time religious activity.
No religious act, even the self-abnegation of a monk, is done in isolation from the whole, and every such work contributes to world wide enlightenment. No positive social activity can help but increase the amount of good in the world that is, such activity cannot help but have religious meaning. The pulsing of social conscience, active compassion and concelebration, unflagging practical efforts for social justice this is the second manner which the Rose of the World is distinct from the older religion.
The third distinction concerns dynamism of outlook. There have already been religions that have incorporated concepts of metahistory-Judaism and early Christianity-but only in remote and brief periods during their formation did they try to formulate a spiritual framework to explain the historical processes taking place at the time.
During those brief, half-forgotten times, the astonishing insights of the Apocalypse remained hidden from people's eyes by a blanket of allegories and innuendos; its code of images allowed for every imaginable interpretation. Thus, a genuine framework for understanding historical processes did not take shape. Historical knowledge was as yet scarce and limited in scope, geographical horizons were small, and the mystical mind was not yet ready to grasp the internal logic of metahistory and the incredible complexity of Shadanakar.
But the appearance of the Rose of the World has been preceded by the scientific era, an era that revolutionized humanity's view of the universe, of nations, of cultures, and of their fates. It has been preceded by yet another era: one of radical social changes and upheavals, of revolutions, and of world wars. Both kinds of phenomena have loosened humanity's psychological crust, which had remained for so many centuries unbroken. In that soil, plowed up by the iron teeth of historical catastrophes, the seeds of metahistorical revelation will fall.
And the entire planetary cosmos will reveal itself to people's spiritual sight as a constantly evolving system of variegated worlds, a system speeding toward a blindingly brilliant goal, spiritualized and transformed from century to century and from day to day. Images from future eras are beginning to show through our reality-each in all its inimitable uniqueness, in its correlation of metahistorical forces battling within it. The goal of the Rose of the World is to become a receptor, fosterer, and interpreter of that knowledge.
The collective mystical consciousness of all living humanity, it will illumine the meaning of the historical processes of the past, present, and future in order to assume creative guidance of those processes. If one may speak of any dogmas in its teaching, then those dogmas will be deeply dynamic, multifaceted, and capable of further enrichment, development, and long-range evolution. From that follows the fourth distinction of the Rose of the World, which entails a program of consistent, spiritual-historical tasks that are entirely concrete and achievable in principle.
I will list once again the foremost of them: the unification of the planet under a federation of states overseen by a moral supervisory body; the establishment of economic well-being and a high standard of living in every country; the ennobling education of younger generations; the reunification of the Christian churches and the creation of a free amalgamation of all religions of Light; the transformation of the planet into a garden and the state into a community. But those are merely tasks of the first order.
Their realization will open the way to tasks of an even higher order- the spiritualization of nature. Interreligiosity, the globality of its societal aspirations and their concrete nature, the dynamism of its outlook, and consistency in its global historical tasks-these are the characteristics that will distinguish the Rose of the World from all religions and churches of the past.
The bloodlessness of its paths, the painlessness of its reforms, its kindness and consideration toward people, the waves of spiritual warmth that will emanate from it- these are the characteristics that will distinguish it from all sociopolitical movements of the past and present. Obviously, the essence of the state, as well as the moral cast of society, cannot be transformed in the wink of an eye. An immediate and complete renunciation of coercion is pure fantasy.
But that element will decrease over time and societal space. Every kind of discipline is made up of elements of coercion and consciousness, and one or another type of discipline results from the ratio of these two elements. Slave economies, prisons, and concentration camps boast a high percentage of coercion and an almost complete absence of consciousness. There is a slightly higher percentage of consciousness present during army drills.
And further, to the extent that the element of coercion is weakened within disciplinary models, the categorical imperative of inner self-discipline grows and replaces it. The new pedagogy will be based on the fostering of that same impulse. Its principles and methods, as well as methods for the moral rehabilitation and rebirth of criminals, will be discussed in a later chapter.
But it should be clear even now that the external stimulus of coercion will disappear quickest of all within the inner concentric circles of the Rose of the World, for those circles will be filled by the very people who have wed their entire life to its tasks and principles and no longer have any need of outside coercion. They will be its conscience, and who, if not they, should occupy the seats of the Upper Council? Is it possible to overstate the edifying effect exerted by political systems where the worthiest people stand at the head of society, guiding and creating?
Think not of those whose will is overdeveloped at the expense of other sides of their self and whose strength lies in their unscrupulous approach to means, but of those in whom will, reason, love, purity of thought, and a profound understanding of life are harmoniously developed and combined with conspicuous spiritual gifts-those we call living saints. Recently we saw an example of just such a saint: we were witnesses to India's decisive hour and the great spirit of Gandhi. We were presented with an astonishing spectacle: a person wearing a loincloth, with no government authority, without a single soldier or servant at his command, without a roof over his head, became the conscience and the spiritual and political leader of three hundred million people.
One soft-spoken word from him was enough to unite those millions in a massive, nonviolent struggle to free their country, in which the shedding of their enemy's blood gave rise to nationwide fasting and mourning. It is easy to imagine how tragically the Indian people's historical course would have been altered if, instead of that saint, a person of a self-willed nature, like Mussolini or Stalin, had at that decisive minute stepped forward as leader-a so-called strong leader, a master of demagoguery and political intrigue, who masks his despotic nature behind fulsome speeches about the people's welfare!
How skillfully he would have played on the baser instincts of the people, on their natural hatred for their conquerors, on their envy of the rich. What waves of fire and blood would have broken over India, flooding islands of high moral consciousness fostered and strengthened over thousands of years by the brightest children of that great people!
And, in the end, what a tyranny such a person would have established over the exhausted country, taking advantage of the people's habit of obedience, formed through centuries of slavery. Gandhi channelled the country's thirst for self-determination and national identity down a different path. Here is the first example in modern times of the power that will gradually replace the sword and whip of state rule. That power is the loving trust a people have for whomever gives proof of the moral elevation upon which rests the authority of living saints.
I foresee a host of objections. One is as follows. Yes, such a thing was possible in India, with its unique characteristics, with its four-thousand-year religious history, with the moral stature of its people. Other peoples have different legacies, and India's experience is not applicable to any other country.
True, every people has its own historical legacy. And India's legacy has led to its people becoming a pioneer on that road. But almost every nation has encountered, either within or beside their borders, dictatorships and tyrannies of all imaginable colors and ideological masks, and each has had sufficient opportunity to realize into what a disastrous abyss a blind leadership-unenlightened by sanctity, not even meeting the minimum requirements of an average moral level-can plunge their country. After all, government leadership demands self-renunciation, and an average moral level is too low for that.
Many nations, as well, have come to realize that where, in place of dictators, political parties alternate, faces change like a kaleidoscope. Diplomats and generals, bosses and lawyers, demagogues and business people-some are self-seekers, others are more principled, but none is capable of breathing a new, clean, and vibrant spirit into life or of solving problems of vital national interest.
No one can trust a single one of them more than they trust themselves, because not one of them has paused even a moment to think about what sanctity and spirituality mean. They are fleeting shadows, fallen leaves blown about by the winds of history. If the Rose of the World does not make its appearance in time on the international scene, they will be scattered by the fiery breath of willful and merciless dictatorships.
If the Rose of the World does appear, they will dissolve, melting under the rising sun of its great message, because the hearts of the people will trust one living saint more than a hundred modern-day politicians. But an even greater and brighter effect will be exerted on the people and their destiny if three of the highest gifts-sanctity, religious vision, and artistic genius-are all combined in one person. O, so many aspects of religion belong entirely to its past stages. One such aspect appears to be the power that strictly delineated, didactically formulated, law-like dogmas incapable of growth have had over people's minds.
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.
O, we Russians paid dearly for the unconditional trust we placed in a strong-willed man, whom many of us viewed as a benefactor of humanity. We will not repeat the same mistake! There are unmistakable signs that distinguish a person worthy of such a mission from an evil genius. The latter is gloomy; the former is bright with spiritual vitality. One consolidates power with executions and torture; the other will not spend a single day seeking power, and when that individual accepts power no one's blood will be spilled.
One will cultivate the cult of personality across the land; the other will consider such glorification ridiculous and repellent. One is unapproachable; the other is open to all. One is wracked by an unquenchable thirst for life and power and hides from imagined dangers behind impenetrable walls; the other is free from worldly temptations and calm in the face of danger, with a clean conscience and unshakable faith.
They are two antipodes, the ambassadors of two irreconcilable camps. Of course, such elected leaders would be but the first among equals in an Upper Council. In everything they would rely on the cooperation of many, and their own activities would be monitored by many. They would be able to assume their extraordinary post only after undergoing rigorous tests. Such a post cannot be filled by the young, not even by the middle-aged, but only by those ripened by old age.
Temptations and negative emotions must be long overcome. As for the election itself, it seems to me that it could be conducted only in the form of one or another kind of plebiscite. And even during the term of office of the High Mentors, the Council would be keeping watch on their activities. Departure from their path would result in the transfer of their powers to the worthiest. In general, all the issues involved could be carefully thought out, the dangers foreseen, decisions precisely weighed and later adjusted. But as long as the High Mentors keep to the preordained path, they will be the mystical links between humanity and the other worlds, the revealers of the will of Providence, the spiritual guides of billions and the guardians of their souls.
There is nothing to fear by uniting all spiritual and secular power in the hands of such people. Some will say that such people appear perhaps only once in every five hundred years. I will go one step further: individuals of such stature, who possess the sum of these above-mentioned gifts, could never have existed before.
An Einstein could not have appeared among the Maoris of the nineteenth century. It would be ridiculous to expect to find a Dostoyevsky, such as we know him, among the subjects of Tutankhamen or Theodoric. He would have possessed a different sum of gifts then, and many of them would not have found outward expression in his life.
People like those I am speaking of could not have realized the gifts they were endowed with even in the recent past, and their contemporaries would have remained in the dark as to their true stature and potential. The prerequisite conditions already seem to be taking shape as the new age begins; the Rose of the World will see them ripen in such a way that the social and cultural atmosphere will provide the High Mentor with a chain of successors worthy of the post. Some will also say that even all the above-listed gifts are not enough for such an extraordinary position, that such people also need a versatile, sober, and practical political mind.
No doubt. Such a leader will have to deal with thousands of the most varied problems; knowledge and experience-economic, financial, judicial, even technical-will be needed. But the age of Aristotle is long past; minds of encyclopedic breadth are unthinkable in our day and age.
And the activities of those I am speaking of are just as unthinkable apart from the collective mind, from the Upper Council. The most profound minds, those wise in the vicissitudes of leadership, as well as specialists from every branch of knowledge, will take part in it. It is wisdom, not encyclopedic erudition or practical management skills, that will be demanded of the High Mentors: wisdom to understand people at first sight, to go instantly to the heart of complex issues, and never for a second to remain deaf to the voice of conscience.
The High Mentors should be so elevated morally that love and trust in them will replace other methods of rule. The use of coercion or force will be a torment for them; they will resort to it only in the rarest of cases. But that is only one possible option, although it is in my opinion the most desirable. It is easy to imagine an alternative: leadership of the Rose of the World, a relationship with the Federation government and legislative bodies, where the collective principle will be limited by nothing and no one.
The task of working out a constitution belongs to the far future, and our fortunate descendants, not us, will have the chance to choose one option from the many possible. But isn't that a theocracy? I dislike the word theocracy. Theocracy is the rule of God; to use it in reference to any kind of social or political system would be absurd from the point of view of atheists and blasphemous from the point of view of believers.
History has never witnessed, nor will it witness, a theocracy. Not theocracy, but hierocracy, the rule of a priesthood, should be used in reference to the ecclesiastical states of the Pope or the Dalai Lama. The system I have described is the exact opposite of any type of hierocracy: the church will not disappear into the state, which swallows it up and rules in its name. Rather, the entire conglomerate of states and assembly of churches will gradually merge into a global community and interreligious church.
Posts in the higher bodies-legislative, executive, and supervisory-will not be occupied by the upper hierarchy of a church but by the finest representatives of all nations, all faiths, all social classes, and all specialties. Not a hierocracy, not a monarchy, not an oligarchy, not a republic: something qualitatively different from all that has come before will emerge. It will be a global-wide social system working toward sanctifying and enlightening all life on earth. I do not know what it will be called. The point is not in the name but in the essence. Its essence will consist of work in the name of spiritualizing individuals, all of humanity, and nature.
Perspective on Culture Little by little a new attitude toward everything will arise: there would not be the slightest reason for the Rose of the World to come into being if it only repeated what has been said before. A new attitude and way of thinking will emerge in regard to every aspect of life, large and small: cosmic and historical processes, planetary laws and the links between variomaterial worlds, personal relationships and approaches to personal growth, states and religion, the animal world and the environment-in a word, everything that we group under the concepts culture and nature.
A new attitude toward everything will arise, but that does not mean that every old attitude will be discarded or vilified. In many cases a point of view will merely be presented whereby past attitudes will no longer contradict, but will complement, each other, revealing each as merely a different aspect of the same reality, or even of many realities. Such an approach is often effective, for example, when examining the older religions and the realities behind them. This book is devoted in its entirety to that new attitude. The subject matter is far too broad and complex to be even briefly outlined in one chapter.
All six books of this work are permeated with a new way of looking at various spheres of culture, various historical events, various religious systems, and various realms of nature. These first chapters are merely intended as a sort of introduction. They contain a synopsis of certain fundamental principles, no more. In our century science has assumed the dominant role in culture.
The scientific method lays claim to absolute supremacy; for that reason this chapter will begin with a description of the perspective offered by the Rose of the World on the scientific method itself. It must be stated promptly and plainly that no matter how many illusions the partisans of the scientific method have tried to create in that regard, it has never been, is not now, nor will it ever be the only mode of inquiry or the only means to know the material world. One need remember that besides the artistic method- with which the scientific method now condescendingly and grudgingly shares its preeminent status-the foundations for a mode of inquiry and a method to know the material world were laid long ago.
The study of that method is inextricably linked to people's work on their spiritual selves and the enlightenment of their moral selves. There is even the possibility that it will become to a certain degree the dominant method in the future. I have in mind not so much magic or occultism, which have been discredited by a number of misunderstandings, but rather the concept of spiritual work. Various systems and schools of that type can be found in all religions with long spiritual traditions.
Having in the course of centuries developed practical techniques for bringing the will to bear on the human organism and on external matter, and guiding a person to that level only after protracted moral preparation and manifold tests, they have elevated, and elevate now, hundreds, perhaps thousands, to what is in layman's terms called miracle working. That arduous method, which has aroused the intense hatred of modern-day philistines, is distinguished by one principle foreign to science: work on and transformation of one's own being, as a result of which the physical and ether coatings of one's self become more pliable, elastic, and obedient to one's will than is normally possible.
That path leads to such allegedly legendary phenomena as passing bodily through threedimensional objects, levitation, walking on water, teleportation, the healing of incurable diseases and of blindness and-that highest and rarest attainment-the resurrection of the dead. What we are dealing with in such cases is the manipulation of laws that hold in our materiality, and the suspension of lower laws by higher ones, which as yet are unknown to us.
And if, in the twentieth century, the majority of us live our entire lives without encountering indisputable examples of such phenomena, it does not necessarily follow that such phenomena do not occur, or that they are impossible in principle, but only that the prevailing conditions-cultural, social, and psychological-in the secular era especially in the West, and even more so in the countries belonging to the socialist camp have to such an extent impeded the study and mastery of that method that the number of such phenomena has been reduced to a handful of isolated cases.
Certain truly momentous events that took place nearly two thousand years ago they will be discussed later are responsible for the fact that it has become impossible to usher not individuals alone but whole masses of people onto that path of knowledge. With the passage of time, the psychological climate of the secular era obstructed more and more any movement along that path. Nowadays, enormous obstacles face anyone wishing to embark on study of the method. In certain countries such study has become, for all practical purposes, impossible. But there is no reason to suppose that the method will remain that slow and arduous forever.
The areligious era is not endless; we are living at its close. It is difficult to imagine anything appearing more unwieldy, unrefined, crude, and impotent than do the achievements of modern technology when compared with the achievements of the method of which I am speaking. If the incalculable material and human resources that are now swallowed up for the advancement of the scientific method were invested in the development and study of this other method, then the panorama of human life-creative work, knowledge, the organization of society, and morality-would undergo radical changes.
The psychological climate of the era of the Rose of the World will create conditions more conducive than ever before to the development of that method. But that belongs to the future, and not the near future at that. Until that time arrives we have no alternative but to use in the main a different method, much less refined and not leading very far, but dominant everywhere at the moment. From that follows the Rose of the World's overall perspective on science and technology at the current stage of history. Laboriously gathering facts, deducing regularities from them without understanding the nature or orientation of those regularities, manipulating them mechanically without the ability to foretell what inventions and social upheavals its discoveries will lead to, science has long been open to everyone regardless of their moral level.
The consequences are in front of our eyes and above our heads. The chief consequence is that not one person on Earth can be sure that a hydrogen bomb or some other, more appalling scientific achievement will not be dropped on them or their fellow citizens at any moment by highly educated minds. It is therefore natural that one of the first measures the Rose of the World will undertake after it begins supervision of the states' activities will be the creation of an Upper Scientific Council-that is, a committee staffed by members from the inner circles of the Rose of the World itself.
Consisting of people who combine the respect of the scientific community with a high level of moral integrity, the Council will assume executive management of all scientific and technological work, serving both planning and regulatory functions. What is involved in the protection of the vital interests of humanity appears on the whole straightforward enough, at least in its principles, and there is hardly a need to pause over it now.
As for the issues involved in the protection of the interests of the animal and plant worlds, they will be discussed in those sections of the book devoted to the animal world and the world of the elementals. That is perhaps the only area in which the outlook of the Rose of the World and the views of the majority of contemporary scientists cannot be reconciled.
The conflict, however, does not pertain to any scientific theory. Rather, it applies only to certain of science's practical methods that are incompatible with the basic demands of goodness not only in the view of the Rose of the World but also in the view of nearly every religious moral teaching and, indeed, of nearly every humane person. Outside those purely methodological clashes, there are not, nor can there be, any conflicts between the Rose of the World and science.
There is nowhere for a conflict between them to arise. They deal with different things. It can hardly be a coincidence that the erudition of the majority of this century's scientific geniuses did not prevent them from holding personal religious beliefs and from sharing and even creating bright, spiritual systems of philosophy. Einstein and Planck, Pavlov and Lemaitre, Eddington and Milne-no matter what the field of their scientific inquiry, all remained, in their own way, people with a firm belief in God. I am, of course, disregarding here Russian scientists of the Soviet period, some of whom were forced to proclaim their materialism not out of any philosophical convictions but for completely different reasons, which are obvious to anyone.
Leaving aside philosophy and politics, we can say that in areas purely scientific the Rose of the World does not make any claim that science would have sufficient grounds to reject. What is being asserted is that science has been silent thus far about the realities the Rose of the World describes. But that is a situation that will not continue for long.
As for the social, cultural, and moral tasks that the Rose of the World will attempt to carry out, it is impossible to imagine that they would meet with any objections in principle from authorities in the scientific community. It is reasonable to suppose that it will not be the very idea of planning scientific activity that will be the subject of debate in the future but the limits of what will be subject to planning and of its practical methods.
No doubt special study will be devoted to the planning and coordination of scientific work carried out in certain states of the midtwentieth century. But only individual features will be borrowed from their experience, if only because the Federation will be made up of many states, both large and small, that will have just been unified and will be at varying stages of economic development, states formed against the backdrop of different cultures and possessing different sociopolitical systems.
Systems distinguished by greater economic centralization will find it easier to be assimilated into the inexorable process of global socialization; others, accustomed to a laissez-faire system, will be drawn into it more gradually. That, as well as the variety of cultural traditions, will result in an extremely mixed global economy and interplay of cultural heritages during the first stage. Deep-rooted national antagonisms will also long continue to make their presence felt.
It will take time to balance and harmonize the needs of different countries and different layers of society that will benefit from, say, the priority development of such and such a branch of industry in such and such a place or the sale of their products somewhere or other. In order to reach an equitable solution to those kinds of problems, a new psychological trait will be required from those who will head the Scientific Council and the Rose of the World itself mastery of the inner sway of personal, as yet entirely natural, cultural-ethnic bonds-that is, a complete impartiality toward nations.
What effort, what moral authority and even self-sacrifice, will be necessary just to weaken deepseated antagonisms, such as Anglo-Arab, Russo-Polish, or TurkoArmenian! What will Germans, English, Russians, or Americans have to do to enable so many countries to forget the hostility those Western nations have aroused in them? What educational programs will be needed to soothe the wounded pride that prevents many small or middle-sized nations from being on friendly terms with their neighbors and that escalates into aggressive dreams of attaining greatness at the expense of other countries?
But that is only one side of the coin. Many Western nations will have to rid themselves of the slightest trace of their old feelings of superiority over others. Russians will have to realize that their country is not the crowning glory of creation and is in fact no better than many other nations. The English will be forced to perform colossal work on their inner selves so as to renounce their habit of favoring the interests of the inhabitants of the British isles over the interests of citizens of Indonesia or Tanzania.
From the French will be required the ability to take to heart the interests of Paraguay or Thailand just as passionately as they do their own The Chinese and Arabs will liberate their hearts and minds from the once justified, and now anachronistic, distrust of Europeans, which they have nursed for so many centuries, and will learn to bestow no less attention on the needs of Belgium or Greece than on those of Shanghai or the Sudan. The citizens of the republics of Central America will have to cease caring and complaining only about their own situation and take part in the distribution of the world's wealth, taking into account the needs of Afghanistan, Cambodia, and even Yakutia.
The citizens of the United States will be expected to remember that they call themselves Christians and that Christianity is incompatible with a savage hate for any race, blacks included. This psychological remolding will be, as anyone can see, incredibly difficult, but it is the only way freedom from wars and tyranny can be won. As one would expect, nobody can hope to take part in the work of the global planning bodies without that remolding. Nations will even have to learn to make sacrifices-not of their blood, not, of course, of the lives of their sons and daughters, but of dollars.
For the more affluent nations will be faced with the necessity of sharing their resources with the peoples of the East and South, and disinterestedly at that, without an eye to turning such aid into big business. In short, all those in the leadership of the Rose of the World must be able to feel themselves as, above all, members of the entire cosmos, then as members of humanity, and only then as members of a nation.
The overall goal of the Rose of the World-or to be more exact, of the gigantic spiritual process that began thousands of years ago and of which the Rose of the World is but one stage-is the enlightenment of Shadanakar. And the foremost task of our age consists in establishing everywhere, without excluding a single human being, a standard of living worthy of humans, simple dayto-day well-being, and fundamentally decent moral relations between people.
The idea that every person without exception should be assured of worthwhile work, rest, leisure, a comfortable old age, decent shelter, access to all democratic freedoms, and satisfaction of their basic material and spiritual needs will begin to be actualized more and more in everyday life.
Only much later, in the very last chapters, will I be able to shed light on concrete measures, on that program of integrated reform whereby these principles will, I believe, take on flesh and blood. For now, only the principles are under discussion. Thus, those in whom these principles awaken no sympathy will not waste their time and energy on further reading, while those in sympathy will be able to get a feel for the inner spirit of the Rose of the World before moving on to an investigation of the possible paths for making these ideals a reality.
The above is the basic attitude of the Rose of the World toward science and technology, as far as I can explain it without delving into metahistory and transphysics. That should also be the role played by the scientific method in the next few historical periods. Several decades from now, the ever-increasing rate of economic growth will reach a level we will be fully justified in calling global prosperity. Living standards now enjoyed by citizens of the economically advanced nations will be established in the remotest corners of the globe.
The rechanneling of the massive sums that are now spent on weapons into peaceful uses will impart almost unimaginable acceleration to economic growth. Universal elementary education will likely be achieved even before that. Eventually, even universal secondary education will be felt to be insufficient. The borders of the intelligentsia will encompass all of humanity. The development of newer and newer means of communication, along with their accessibility and practicability, will virtually eliminate the distance between nations and cultures.
As the working day shrinks, new reserves of time will be freed up. Physiological science will devise technology that will enable the human brain to memorize input quicker and indelibly. Leisure time will increase. And those matters that now occupy the majority of people-the economy, politics, product improvement, technology, the further upgrading of material comforts-will lose their interest. It is entirely realistic to think that the generations of those times will find it baffling and strange that their ancestors could have been so engrossed by and emotional about decisions relating to such boring and trivial matters.
Their energy will be channeled into the creation of riches of a higher order, since the economic base, being firmly grounded and global, will not be subject to any sharp fluctuations. Issues connected with technology and economics will cease to engage people's overriding attention. They will be dealt with in their respective committees and will be subject to public scrutiny, just as issues of restaurant hygiene or sewage are now.
Humanity's gifts will be put to a different use, dictated by the thirst for knowledge, a love for all living beings, a need for higher forms of creative work, and a passion for beauty. The thirst for knowledge, which at one time drove explorers to embark on voyages through uncharted waters and to range over unopened continents, will send them first perhaps even before the rise of the Rose of the World into outer space. But the other planets are inhospitable. After several exploratory missions the launches will halt, and the thirst for knowledge itself will begin to shift in focus.
Methods will be devised to activate and develop the dormant organs possessed by every human being: organs of spiritual sight, spiritual hearing, deep memory, and the ability to separate at will one's inner, variomaterial bodies from the physical body. Voyages around variomaterial worlds, around the unfolding planes of Shadanakar, will commence.
It will be the age of cosmic Magellans and Columbuses of the spirit. What systematic views on the individual's value, rights, obligations, and growth will help to create a new psychological climate and hasten the dawn of the golden age? The absolute value of individuals lies in the fact that they share with God an innate capacity for creative work and love. The relative value of individuals depends on the level they have reached in their spiritual ascent, on the sum of efforts-both their own and Providence's-spent on the attainment of that level, and on the degree to which they manifest in their lives those gifts for divine creative work and love.
The terrestrial leg of the cosmic journey of an ascending monad is that stage when its gifts for creative work and love already can and should be brought to bear in elevating its natural and human environment-that is, lessening the tendency of individual parts and units within that environment to assert themselves at the expense of others. Evil consists of just that tendency. Its forms and magnitude are almost endless in their variety, but at its root it is always the same: the attempt to assert oneself at the expense of everyone and everything else.
The older religions judged the relative value of individuals by the degree to which they obeyed the prescriptions of a given religious-moral code. Religions with ascetic leanings believed the highest stage to be sainthood, defining it as either pure monastic service or as martyrdom for one's faith.
In so doing they relegated love to the background. A monk's or martyr's self-denial were performed not out of love for humanity or for all living beings but out of a yearning to merge with God and to avoid the torments of hell. I am, of course, referring here to the predominant tendency, the prevalent attitude, and not to such astonishing individual apostles of love as St.
Francis of Assisi, Ramajuna, or Milarepa. Monstrous though it may seem to us, even the eternal suffering of sinners in hell did not arouse in the majority of adepts of those religions the desire to enlighten the world's laws, including the law of retribution, or karma. Eternal punishment for temporal sins appeared to them a just act of God or in any case as in Brahmanism an unalterable and absolutely immutable law. Buddha burned like a torch with the flame of compassion, but he, too, taught only how to free oneself from the wheel of iron laws and not how to enlighten and transform those laws.
As for creative work, its intrinsic nature was not recognized at all-such a concept did not even exist-while little importance was attached to concrete forms of creative work accessible to ordinary people, with the exception of religious works in the narrow sense of the word: acts of charity, theology, missionary service, church architecture, and religious service.
Other religions that are not given to asceticism, such as Islam and Protestantism, modified the ideal of sanctity, broadening it and, at the same time, lowering it, making it more accessible, more popular, even going so far as to require the observance of commandments vis-a-vis God, the state, one's neighbor, one's family, and, lastly, oneself. It should be emphasized that neither one nor the other group of religions set themselves the task of transforming society, let alone nature. Accordingly, the conception of an individual's obligations also remained deficient and narrow.
It was only natural that such tasks were finally advocated by secular teachings, though in an extremely simplistic form. A lower, internally contradictory moral standard was proclaimed that blindly mixed progressive features with others that fell below a moral minimum one would have thought long beyond question. The moral aspect of historical events was wholly ignored when the events were subjected to scrutiny or evaluation; verdicts were passed based only on consideration of the overall progressive or reactionary orientation of the given event.
No one was disturbed by the fact that such a practice led to the justification of atrocities committed by many despots of the past, even such outrageous mass slaughters as the Jacobin terror or the activities of the Oprichnina. Many timehonored achievements in social progress-such as freedom of speech, the press, and conscience-were cast aside. Generations raised in such an atmosphere gradually ceased to feel even the need for those freedoms-a symptom that speaks far more eloquently than any tirade of society's shocking spiritual decline.
Thus, as society further embraced that moral standard in the form it took in real life, those positive features that it did possess were nullified. For the future held only the prospect of the dominion of material satiety, purchased by a renunciation of spiritual freedom, by millions of human lives, and by the exile of billions of souls to the lower planes of Shadanakar, souls that had sold their divine birthright for a meager pottage.
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One can only hope that humanity will learn from that terrible lesson. The Rose of the World will teach the absolute value of individuals and their divine birthrights: the right to be free from the yoke of poverty and the oppression of power-hungry groups, the right to well-being, the right to all forms of free creative work and the public unveiling of the fruits of that work, the right to religious searchings, and the right to beauty. The right of people to a secure existence and to the enjoyment of the benefits of civilization is an inborn right that in itself does not necessitate a renunciation of freedom or spirituality.
It would be leading people astray to assert that we are faced with a crucial dilemma here, that in order to attain what are only the natural and self-evident blessings of life we must sacrifice our spiritual and social freedom. The Rose of the World will also teach the obligations of individuals: to consistently expand the area encompassed by their love and to foster, multiply, and enlighten what is born of their work.
Thus, creative work is both a right and an obligation. Even now I am unable to comprehend how it was that that truly divine gift to humans did not receive due notice in any of the older religions, except for certain forms of polytheism, especially that of ancient Greece. If I am not mistaken, it was only in ancient Greece that creativity itself and not productivity, as in other forms of polytheism was deified. Great masters of the arts were even pantheonized. It is a sad and puzzling fact that after the decline of ancient Greece the creative gift ceased to attract the notice of religions and was no longer conceptualized in ontological, metaphysical, or mystical terms.
Under the influence of the shallowly interpreted Semitic idea that after six days of creation the Divine Creative Spirit rested, theology has preferred to circumvent the question of God's further creation. The words of God recorded in Revelations, "Behold, I will make all things new," has remained the lone flight of inspiration, the lone intuition in that regard.
As for human creativity, an altogether suspicious attitude was formed toward it, as if the sin of pride to which a human creator could fall victim was more dangerous and deadlier than creative sterility. Unfortunately, the view on human creativity that formed in the religions of Indian origin was no less injurious.
The last few centuries of Western culture-so rich in works of genius in all spheres of art, science, and philosophy-have taught us much. They have taught us to hold human creativity in reverence and human labor in respect. But the secular spirit of these centuries has fostered just what the older religions feared: creators have become afflicted by pride in their creative gift, as if that gift had been forged by them themselves.
True, that conceit has nested not so much in the hearts of real geniuses, let alone artistic visionaries, as in the hearts of lesser scientific and artistic figures. A series of chapters in this book will be specially devoted to a closer examination of that problem from the point of view of the Rose of the World's teachings.
In any case, creative work, like love, is not an exclusive gift bestowed on only a chosen few. A few now possess sanctity and moral vision, heroism and wisdom, genius and talent. But all that is merely activation of the potential dormant within every soul. A sea of love, an inexhaustible wellspring of creativity, bubbles behind the consciousness of each one of us. The sum religion will seek to remove that barrier and allow those healing waters to wash over our life. A creative attitude toward everything will appear among the generations raised under it, and even labor will cease to be a burden.
Rather, it will become the outward expression of an unquenchable desire to create new things, better things, and to create of oneself. In Storybrooke, Regina appears to have cared a great deal for her father, naming her adopted son Henry and turning his tomb into a large mausoleum.
After his death, Henry was sent to the Underworld. Years later while trying to find Hook, Regina meets him, who apologies for her actions back in the Enchanted Forest. Later, Cora threatens to send him to Hell. When at the entrance to Hell, Regina tries to persuade her mother not to send her father to Hell which she starts to do. What Cora doesn't know is that Henry was spared upon his unfinished business of Regina being free of her mother. Henry then meets his grandson Henry. Before heading to Mount Olympus, Henry tells his grandson to watch over his daughter and to remember who she is.
From Agrabah, the Genie is washed away to the Enchanted Forest and was found by King Leopold, who, being extremely wealthy, simply wishes to free the Genie and invite him to live in his castle to help him find true love. There, he falls in love with the King's wife Queen Regina, who fools him to kill Leopold in order for her to become sole ruler of his kingdom. Realizing the Queen never loved him, he uses his final wish to remain with her forever; thus trapping him in her mirror.
Regina uses Mr. Sidney was later freed by Regina for her quest to remove Maid Marian from Storybrooke, Regina again places Sidney in a mirror. It is soon revealed that Sidney was actually in allegiance with the Snow Queen working against Regina, who frees him in exchange for the mirror he was stored in. It was later revealed that Sidney was actually operating in the World Behind the Mirrors when Regina sent him there twice. They find an unfinished mirror that Sidney never got to finishing.
In the Enchanted Forest, King George and his wife are unable to bear children of their own, leading George to strike a deal with Rumplestiltskin for an heir. He grants King George a boy named James. At some point during King George having him be trained to be a knight, James runs away and ends up in Pleasure Island. While being chased by Robert, James runs into King George and his men.
When Robert refuses to hand James over to him, King George has his men kill Robert and make it look like an accident. Afterward, King George continues having James be trained as a knight. Years later, the kingdom falls into financial trouble, and Prince James offers to slay the dragon plaguing King Midas' realm in exchange for gold. James is killed in a duel against Behemoth and his twin brother David is recruited to carry out the task.
The Rose of the World
The task is completed and Midas deems the Prince worthy of marrying his daughter and uniting the kingdoms. George reneges on his promise to return David home and forces him to marry, otherwise he will kill David's mother and burn his home. He forces Snow to break David's heart,  though David still breaks off his engagement, fleeing the kingdom.
George's knights capture him, and David is sentenced to death, though the Evil Queen Regina intercepts him, instead using him in her plan to curse Snow. This plan is foiled when water from Lake Nostos breaks the curse. Spencer then burns Jefferson's hat that David was relying on to retrieve his daughter and wife who had fallen through a portal created by it.
A deleted scene in "Tiny" shows Albert Spencer imprisoned in the mines at the time when David and Mary Margaret visit him. When Spencer offers to give them information on how to deal with Anton when he was brought to Storybrooke by Cora and Captain Hook in exchanged to be released, but they turn him down and take their leave.
After learning the truth about his father's demise, David visits the psychiatric ward of Storybrooke General Hospital and takes Albert out of his cell to fight and kill him, but is stopped by Hook who then locks Albert back in his room. She is in love with Frederick, a knight she was to marry until he was turned into gold while protecting her father. Charming later retrieves water from Lake Nostos that revives Frederick, and he reunites with Abigail. David however is in love with Mary Margaret Blanchard, and starts an affair with her.
Kathryn then learns about David's affair, deciding to move to Boston alone. However, her car is found abandoned at the town's limits, and a missing persons case becomes a murder trial when a heart proven to be Kathryn's is found in Mary Margaret's jewelry box. It is later revealed that Regina worked with Mr. Gold to attempt to frame Mary Margaret for Kathryn's murder, when Mr. Gold in fact kidnapped Kathryn.
She is later found alive, though she does not remember her disappearance. One day, after Rumplestiltskin turns Ella to look like a princess, Gus is turned into a human in order to escort her to the Royal Ball at the castle. Later, the magic wares out and Gus is turned into a mouse again. He late persuades Ella to use a key to open a portal to the Land of Untold Stories in order to pause her story, but this course of action is stopped by Clorinda.
In Storybrooke, he becomes a human named Billy , a car mechanic , who shows an interest in Ruby Lucas Red Riding Hood but is denied a date, unaware of the reason being her werewolf persona. Billy is later found dead, apparently murdered by Red in her wolf form. David Nolan Prince Charming however discovers his adoptive father, Albert Spencer King George , gruesomely murdered him, leaving doctored evidence that Red was responsible, because he wanted David to look irresponsible of the town's safety.
In the Enchanted Forest, Cora gives birth to Zelena after being trick by a gardener believed to be a Prince and abandons the child. When Killian is sent to kill her, Cora returns to the Enchanted Forest with him, shielding a corner of the realm from Regina's Dark Curse. In the Underworld, Cora is the Mayor of Underbrooke. Per Hades' command, Cora tries to get Regina out of the land, but fails and is demoted to the mills.
She is then rescued by Killian and Regina and decides to make amends with Zelena. After healing the broken bond between Zelena and Regina, Cora is granted entrance into Mount Olympus. Living as a maid at Tremaine estate, she wishes to attend the royal ball at the King's castle but her dress is destroyed by her stepsisters under the orders of Lady Tremaine and is given the nickname Cinderella.
She meets Rumplestiltskin after he kills her fairy godmother and offers her a contract - her wish in exchange for something she will have in the future. She signs without reading the contract and attends the ball where she meets Prince Thomas. The two falls in love and marries. However, Rumplestiltskin later reminds Ella of the contract and informs her that he wants her first-born child. When she discovers she is pregnant, she attempts to run away. However, Thomas and Prince Charming devise a plan to capture Rumplestiltskin. The plan succeeds, but Thomas disappears.
Rumplestiltskin vows that she will never see Thomas again until the contract is fulfilled. In Storybrooke, she is Ashley Boyd , a single, year-old, pregnant maid. The baby's father Sean Herman is forbidden to see Ashley by his father Mitchell, leading to Mitchell arranging for Mr. Gold to pay Ashley in exchange for the baby.
She originally agrees to the exchange, but later decides to keep her child. She attempts to flee town but goes into labor at the city limits. Emma Swan brings her to the hospital, where she gives birth to a daughter and reunites with Sean. Emma agrees to be in-debt to Mr. Gold if Ashley is allowed to keep the baby. After Regina undoes her curse, Ashley goes back to the Enchanted Forest, but returns following a new curse.
Ashley begins teaching parenting classes in Storybrooke at her day care. She later reunites with Clorinda and is nearly killed by Lady Tremaine. Emma managed to heal Ashley, who is then reunited with Sean. In the Enchanted Forest, she is placed upon a sleeping curse by Maleficent against the crimes of her parents and her soul is sent to the Netherworld.
When the Evil Queen cast her curse, Aurora is spared as her kingdom is within the protective barrier done by Cora. Instead, Aurora is frozen for 28 years, with her soul trapped in the Netherworld. After the curse is broken, she is awoken from her deep sleep by Prince Phillip, accompanied by Mulan.
Following Phillip's death, Mulan tells Aurora that part of the Enchanted Forest had been spared from the Evil Queen's curse, as Emma Swan and Mary Margaret Blanchard are transported from Storybrooke to the area, after falling into a portal with the wraith. She and Mulan later successfully recover Phillip's soul and find a wounded Neal Cassidy after he is transported from a portal in Storybrooke,  assisting him on his quest to find Emma and Henry.
Aurora and Phillip later greet the inhabitants of Storybrooke in the Enchanted Forest upon their transportation, after Regina undid her curse. After Zelena's defeat, the two are restored to human form and begin to live in Storybrooke, where along with Mary Margaret and Ashley, attends parenting classes with her newborn child. Belle uses fairy dust to return Phillip to his human form, who then teams with Mulan to find Aurora. Prince Phillip then teams up with Mulan in search of Princess Aurora.
When the curse is cast, they both are frozen for 28 years. Twenty-eight years later, when the curse is weakened, Phillip and Mulan awaken from their frozen state and resume their search for Aurora. They find her some time after the curse officially breaks. He wakes Aurora from her sleeping curse. However, a wraith marks Phillip and the creature sucks out his soul. The three then find a wounded Neal Cassidy Baelfire , assisting him on his quest to find Emma and Henry.
Aurora and Phillip later greet the inhabitants of Storybrooke in the Enchanted Forest upon their transportation, after Peter Pan's curse took them back to their original worlds. After Zelena's defeat, the two are restored to human form and begin to live in Storybrooke. In the Enchanted Forest, Mulan meets Belle and teams up to hunt down a fearsome creature known as the Yaoguai.
After finding out that it was Prince Phillip, cursed by a witch, she teams up with him to find Princess Aurora. Due to the casting of the Evil Queen's curse, they both are unable to continue their search as they were frozen for 28 years. Twenty-eight years later, when the curse is weakened, Mulan and Phillip awakens from their frozen state and resume their search for Aurora. After she is rescued, the trio encounter a wraith, who sucks out Phillip's soul. When Emma Swan and Mary Margaret appear in the area, Mulan believes that they were responsible for unleashing the wraith, and for Phillip's death.
Later, Mulan and Aurora successfully recover Phillip's soul and find a wounded Neal Cassidy after he is transported from a portal in Storybrooke,  assisting him on his quest to find Emma and Henry. Mulan later ends up in DunBroch, where she teaches Merida in combat and archery. Then she later teams up with Ruby after she freed her from the Witch and both begin a journey to find Ruby's family of lycans which leads them to the Land of Oz.
The two of them later help revive Dorothy after she was placed under a sleeping curse by Zelena. In the Enchanted Forest, he makes a deal with Rumplestiltskin in order to get his life extended; Smee trades him a magic bean for his age reversal. Captain Hook manages to intervene and kidnaps Smee to obtain the bean, later appointing him as a crewman on his ship, the Jolly Roger. Hook uses the bean to create a portal that takes the ship to Neverland where he and his crew will never age.
In Storybrooke, Smee appears as a homeless man who kidnaps Belle under the orders of her father Moe French. Gold later uses him as an experiment for his spell that would enable anyone to cross the border to Storybrooke without losing their memories. When Hook arrives in Storybrooke, Smee immediately begins following orders, retrieving Mr.
Gold's most prized possession — Baelfire's shawl. In retaliation, Gold turns Smee into a rat. He is later reformed to his human body when the Dark Curse is reversed and returns to serving Captain Hook. In the Land Without Magic, as a young boy, he camped out in the woods of Maine in with his father. On that night, the Dark Curse took everyone to this new world that becomes Storybrooke.
Owen enjoys Regina's company. However, this only leads her trying to keep him and his father in Storybrooke. Owen escapes after Kurt is falsely arrested by Regina, vowing to return to his father. More than 28 years later, a man crashes his car into Storybrooke. His name is later revealed to be Greg Mendell , an alias of Owen whose name is a reference to the geneticist Gregor Mendel. He is ultimately saved, and remains in the town to investigate the strange happenings of Storybrooke. Regina eventually learns of Greg's identity, telling him to leave the town.
She eventually tells him that she killed his father.
A hurt Greg plans to kill Regina but escapes when David Nolan tracks him down. Greg and Tamara later obtain a trigger to obliterate Storybrooke, though it is foiled. Upon their arrival, Greg and Tamara realize that they had been fooled. When confronted by the Lost Boys, the pair refuse to hand Henry to them, causing Peter Pan's Shadow to rip out Greg's shadow from his body, killing him instantly.
Her hatred of magic makes her determined to remove magic from the Land Without Magic, seeing it as unholy. After the Dragon reveals himself, Tamara seemingly kills him. Since then, she joins the Home Office, an organisation involved believed to fight magical creatures and gets involved with Greg Mendell. She then tracks down August and finds out about Storybrooke. To get closer, she "accidentally" bumps into Neal Cassidy and gets into a relationship with him.
After the curse breaks, Tamara comes to Storybrooke and reunites with Greg. During her time in Storybrooke, she tries to kill August to prevent him from warning the others. After finding a tigger that can eliminate Storybrooke, she and Greg triggers it as a distraction to kidnap Henry to Neverland, where Tamara finds out that the Home Office is fake. As she attempts to escape the Lost Boys, she is struck by an arrow.
Gold later rips her heart out to find out Henry's whereabouts, before crushing it. In Neverland, he leads the group into searching Captain Hook's ship for Baelfire, whom he eventually finds and delivers to Peter Pan, though he is not the boy wanted — Henry Mills. When Neal arrives in Neverland to save his son Henry, Felix captures him until being knocked out after he breaks free. Upon his capture of the group from Storybrooke, Felix is taken to the town and placed in jail, until Peter Pan breaks him free, explaining his plot to make the town "The New Neverland" with possession of the original Dark Curse.
As Felix was the most loyal to him, Pan uses his heart to enact the curse, thus killing him as a sacrifice. In the Enchanted Forest, Malcolm leaves his son in the care of two spinners, who give Rumplestiltskin a magical bean to create a portal to leave his careless father. Using the magic bean, Malcolm and Rumplestiltskin travel to Neverland, a place which Malcolm envisions in his dreams.
He decides to stay in Neverland, abandoning Rumplestilskin. Malcolm transforms into his younger self, adopting the name of Peter Pan. The Shadow informs Pan that his youth is limited, and he will die when the hourglass of Skull Rock is complete. He also blackmails John and Michael Darling to help him with his tasks, in exchange for their sister Wendy's life, who had been lured back to Neverland, sending them to the Land Without Magic before the Queen's curse to retrieve a boy soon-to-be born. After Henry is brought to Neverland, he tricks him by being a fugitive boy.
He later reveals to Henry that he has the Heart of the Truest Believer. After death, Malcolm's Peter Pan form ends up in the Underworld.
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When the heroes arrive in the Underworld, Pan plans to return to the living by exchanging one of their lives. Gold later enlists Pan as part of a loophole for a deal with Hades that involves abducting Zelena before the two of them can have dinner together. Gold then plan to use Robin's heart to revive Pan. However, it was a trick by Mr.
Gold as the heart he has put into Pan's body is actually a wineskin he had filled with water from the River of Lost Souls and glamoured as a heart sending him into the River of Lost Souls. When Malcolm and Rumplestiltskin comes to Neverland, they land on the Shadow's island. When Malcolm decides to stay in Neverland by turning himself youthful, the Shadow banishes Rumplestiltskin back to the Enchanted Forest, despite Malcolm breaking the island's rules by staying. The Shadow, working with Peter Pan to locate a boy with the heart of the truest believer, goes to the Land Without Magic to kidnap boys, one of them being Baelfire.
As Baelfire is the wrong one, the Shadow continues it hunt for the right child. Years later, after Henry is brought to Neverland, the Shadow tries to prevent his family from finding him, including Rumplestiltskin. The Shadow takes the form of Belle to trick Rumplestiltskin into leaving Neverland, although the ruse is uncovered by Regina.
In Victorian England, he is briefly seen when a young Alice returns from Wonderland. He is saddened of his wife's death and Alice's disappearance. While Alice is in Wonderland, Edwin remarries to a woman named Sarah and they have a daughter named Millie. When Alice returns from Wonderland, Edwin reveals to her that as she had been gone for so long, everyone assumed she was dead. He does not believe that Alice is lying, though Dr. Lydgate tells him that his daughter is delusional.
After hearing that Alice had escaped from Bethlem Asylum, he is visited by Jafar under the alias of Dr. He takes Edwin to Wonderland, keeping him prisoner in his tower and posing as him to reconnect and gain sympathy from Alice. Jafar eventually brings Edwin before Alice, threatening to throw him into the sea to force Alice to use another of her wishes. Alice originally declines and Edwin is thrown to his doom, only to be returned to England as Alice uses her second wish to return her father back to his home. Edwin is unsure if he is delusional of the visit or if it was real.
Following Jafar's defeat, he is seen welcoming Cyrus to the family as he and Alice are married in London. In Victorian England, he is a member of the Academy of Sciences, which has the final say on who they admit as a member. One of the people he turned down is Dr. Henry Jekyll, who at the time was creating a serum that would split a person into two with different personalities. After turning down Jekyll, Dr. Lydgate is confronted by Jekyll's alter ego, Mr. Hyde, who threatens to expose his affair with his assistant if Jekyll isn't admitted. He then makes Jekyll a member. After Mr.
Hyde kills his daughter, he watches as Mr. Hyde flees the scene. After those events took place, he admits Alice at his asylum and taunts her, telling her that her stories of Wonderland are entirely fictitious and insane. He tells Alice that there is a new treatment that will take away her memories of Wonderland, to which she agrees. The morning of the procedure, the Knave and White Rabbit come to save Alice, and the three of them escape the asylum, journeying through a rabbit hole back to Wonderland, after a shocked Dr. Lydgate witnesses Percy the White Rabbit. Lydgate is later visited by Jafar under the alias of Dr.
Sheffield where he uses the White Rabbit to get Dr. Lydgate to tell him where he can find Alice's father Edwin. While Anastasia, the soon to be Red Queen, is settling in at the castle, they introduce themselves to her. When she cheerfully inquires for their names, Tweedledee states that due to their status as servants, they don't have any. During the conversation, Tweedledum notices the Queen of Hearts has come to greet Anastasia. The two Tweedles follow closely behind as the women stroll and casually talk. Years later, his brother began working with Jafar while his loyalty towards the Red Queen remains.
Eventually, Jafar his defeated. Tweedledum then attends Alice's wedding in Victorian with the others and returned shortly afterward. Tweedledee has secretly worked with Jafar. Tweedledum hears through the grape vine that Cyrus has been captured. As he goes to tell the Red Queen of this, he discovers Tweedledee's secret association with Jafar and also informs the Red Queen of this.
When Jafar visits the Red Queen's palace, he finds a box addressed to him by the Red Queen containing Tweedledee's head as he tells Jafar "I think she's onto us. The Caterpillar is the boss of a group of warriors called Collectors who are sent to collect the debts to the Caterpillar from anyone. The Knave of Hearts is in debt to the Caterpillar. Cyrus once traded his compass to the Caterpillar in exchange for an invisible tent at the edge of the Outlands.
Sometime later, when Jefferson and the Evil Queen comes to Wonderland, they are greeted by the Caterpillar. Years later, when the Knave of Hearts and Alice travel to Underland to take possession of the Forget-Me-Knot, the Caterpillar accepts the Knave's deal of obtaining the item from the Grendel for him, in exchange that the Caterpillar erases his debt.
Jafar later visits the Caterpillar so that he can tell him about the Knave of Hearts. When in the presence of Jafar, Caterpillar tells him about the Jabberwocky and where she was imprisoned. Cyrus later visits the Caterpillar in order to get his compass back.
In the Enchanted Forest, after she breaks some fairy rules, including interacting with the Evil Queen and stealing pixie dust, Tinker Bell is stripped of her wings and made human by the Blue Fairy. Some years later, she forgives Regina and helps to find her son Henry who had been kidnapped by the sinister Peter Pan.
Her actions result in saving Mother Superior whose shadow was ripped from her body by Peter Pan's. Mother Superior restores Tinker Bell to fairy status. After returning to the Enchanted Forest and with Snow's baby threaten to be taken by the Wicked Witch, she and Blue and the other fairies search the woods for enchanted objects to defeat Zelena. She later returns to Storybrooke with everyone and encourages Regina to be with Robin Hood after finding out he's her soulmate. She then helps her friends search for answers about a way to stop Zelena when she challenges Regina to a fight.
In Agrabah, Jafar is brought to the Sultan for theft. Before enacting the punishment upon Jafar, he notices a ring on Jafar's hand, learning that Jafar is his bastard son. Finding out that Jafar's mother is dead, he makes Jafar work at the Palace as a servant but never acknowledging him as his son. One day, during a diplomatic meeting, Jafar over speaks when the Sultan's son, Prince Mirza, couldn't answer a question. Later, the Sultan makes Mirza slap Jafar for overstepping. The Sultan eventually drowns and kills Jafar, although Jafar is later revived. As an adult, Jafar kills Mirza and imprisons the Sultan.
Years later, the Sultan appears as an old prisoner in a cage of Jafar's tower on a floating island. When the genie Cyrus makes his escape and offers to have the ex-Sultan accompany him, he declines claiming he would only slow Cyrus down. Jafar later visits his father, telling him that once Alice uses her final wish, he will control the laws of magic, thus forcing his father to acknowledge him as his son.
Regretting that he had not killed Jafar when he had the chance, the ex-Sultan purposely falls into the pit that his cage hangs over. Though Jafar spares him upon having his magic carpet catch him so that he can witness his final move on Alice. During Alice's raid on the palace, she managed to free the Sultan. When Jafar attains great magical power, he makes his father feel true love for him.
The Sultan is happy to have Jafar as his son, but it turns out that Jafar only wants him to feel this way so the Sultan knows what it's like to have someone who loves him kill him and drowns the Sultan with magic by making water appear within him. Regina later summons Ariel to Neverland, revealing that mermaids can travel through realms. After restoring Ariel's voice, she promises to return her legs if she retrieves Pandora's Box from Mr.
Gold's shop to defeat Peter Pan. With help from Belle, she finds Eric as a fisherman and the two reconcile. After Pan enacts his curse, Ariel, along with the other inhabitants, are returned to their original worlds. Ariel eventually finds a safe haven on the island with Eric. Sometime later, Ariel gets accidentally trapped inside a bottle with the Jolly Roger by Elsa and is later freed by Hook and then helps him by bringing King Poseidon to Storybrooke.
Alice meets her upon attempting to locate the Knave of Hearts after the two split up. She tells Alice that she and the Knave were great friends in his earlier days, assisting him with many battles in Wonderland. She also reveals of his love for Anastasia, and this being the real reason that he escaped Wonderland Lizard later attempts to help Alice rescue the Knave, though she is knocked out by Jafar.
She does regain consciousness where she sees Anastasia looking at the Knave's petrified form. Later after bathing in the river, Elizabeth finds Cyrus' lamp where the Knave of Hearts is now residing. She does make some wishes which improves a nearby town. Elizabeth then admits to the Knave of Hearts that she has feelings for him. After unwittingly making her third wish for the Knave of Hearts to feel something for her, Elizabeth falls dead. The Jabberwocky later finds Elizabeth's dead body and takes her eyes so that Jafar can track down Cyrus' lamp.
After Amara was badly injured in a house fire, her sons steals the healing waters of the Well of Wonders to cure her, but her sons are turned into genies by Nyx, the guardian of the well and are scattered across Agrabah. Since then, she became a powerful sorcerer in Agrabah in a bit to find her sons. She is approached by Jafar who wishes to learn magic from her in order to enact revenge on the Sultan. Years later, after much training, she gets involved in a romantic relationship with Jafar. Eventually, she tells Jafar on changing the laws of magic which requires the power of three genies but leaves out details of the genies origin, being her sons.
After helping Jafar to retrieve two of the bottles, she is eventually betrayed by him after Jafar pins the final bottle's whereabout. Jafar poisons her and turns her into a serpent staff which he uses to channel her magic and uses it to his wish. As a staff, she is briefly destroyed by Aladdin after he snapped the staff into half but eventually restored by Jafar. Many years later, the Jabberwocky helps Alice and Cyrus turn Amara back to human form to fight against Jafar in Wonderland. In the fight, Cyrus is brutally injured, leaving Amara with no choice but to join forces with Jafar to change the laws of magic.
Amara then escapes with Cyrus and Alice on a magic carpet to the White Rabbit's house where she heals Cyrus. She later joins Cyrus on their trip to the Well of Wonders to return the stolen water to Nyx to break the genie curse. Amara sacrifices herself to Nyx, causing her to turn into a pool of water. Despite Jafar's interference, the water is eventually returned to Nyx. When Baelfire breaks into her house, she takes him in and hides him in her room.
Everyday, secretly, she would bring him food, but is caught one day by her parents whom lets Baelfire stay with the family. One night, she tells Balefire about the Shadow who possesses magic. She is warned by Baelfire to never associate herself with magic, but she ignores his warning and goes with the Shadow to Neverland. The next day, she tells Baelfire that the Shadow is coming for her brothers. Together, they fight off the Shadow, but Baelfire lets the Shadow takes him in order to protect Wendy and her family.
When Baelfire fails to return, Wendy and her brothers goes to Neverland to save him, but gets caught by Peter Pan. Wendy is kept a prisoner for over a century while her brothers do Pan's bidding to keep her alive. A year after the curse broke, Wendy is still a prisoner of Pan, who is using an adult John and Michael to head to Storybrooke to prevent Belle and Ariel from giving Mr.
Gold Pandora's box , which he and Regina are seeking in order to defeat Pan in exchange for Wendy's freedom. Pan later forces Wendy to pretend to be ill in order for Henry to harness his belief in magic, before she is returned to her cage. Gold is instructed by Ariel to attempt to save Wendy on his quest to kill Pan. She is then rescued and escapes Neverland and reunites with her brothers in Storybrooke.
Sarah married Edwin and together they have a daughter, Millie. Years later, Sarah meets Alice upon returning from Wonderland after she loses her true love Cyrus. She is shown to be strict and forceful, disbelieving her stories of Wonderland, much like Alice's father Edwin.
Sarah is adamant on protecting Millie from Alice's theories. Many years later, Sarah is seen at Alice's and Cyrus' wedding, finally believing the existence of Wonderland. In Wonderland, she is stronger than an entire army and it took one army to imprison her with a blade in her chest. Many years later, she is freed by Jafar who requires her help. After finding Elizabeth's dead body, she takes her eyes in order for Jafar to locate the third genie's lamp. Learning that the Red Queen has it, the Jabberwocky hunts down the Red Queen and steals the bottle from her. She brings the Red Queen to Jafar as a prisoner and later taunts the Red Queen on her past history, as requested by Jafar.
Eventually, the Jabberwocky successfully makes the Red Queen use all of her wishes. Later, after Jafar changed the laws of magic, he uses the Vorpal Blade to pin the Jabberwocky to the dungeon walls upon her serving her purpose. The Jabberwocky is later freed. As a young woman, her parents travel on a mission to the Enchanted Forest, searching for a cure to Elsa's powers. However, they are involved in a storm and die in a shipwreck. Elsa discovers this years later, leading Anna to venture to the Enchanted Forest to fulfill their parents' last mission. Upon her return with remaining questions, Anna is suspicious of Ingrid who has befriended Elsa after revealing she is their aunt.
Ingrid attempts to prove to Elsa that people will turn on her for her powers by cursing Anna to turn on her. However, Anna inadvertently traps Elsa within a magical urn which is then taken by Rumplestiltskin and placed within the Dark One's vault. After Emma Swan and Captain Hook are dragged into a time portal to the past, they bring Elsa to Storybrooke upon their return. Initially frightened of the new land, Elsa eventually befriends Emma who she helps accept her powers similar to her own. Attempting to locate her sister, she uses Anna's necklace to bring her to Storybrooke.
Elsa soon learns that Ingrid wants to make Emma and Elsa her new sisters having lost her own as a young woman. However, Anna finds their mother's last letter, explaining her forgiveness towards Ingrid for their past in Arendelle. Realising what she has become, Ingrid destroys herself, leaving Elsa, Anna and Kristoff to return to Arendelle and reclaim the kingdom from Hans and his brothers, and restore the memories of her mother and her sisters to their kingdom. As a young girl, her parents travel on a mission to the Enchanted Forest, searching for a cure to her sister's powers.
Elsa discovers this years later, leading Anna to venture to the Enchanted Forest to fulfill their parents' last mission, delaying her wedding to Kristoff. Returning to Arendelle with questions outstanding, Anna becomes suspicious of Ingrid the Snow Queen who claims to be her aunt. Ingrid imprisons Anna, using a spell to have her turn on Elsa, resulting in Anna trapping Elsa in the urn.
Ingrid then freezes Anna and Kristoff and the kingdom of Arendelle. With help from Blackbeard, Prince Hans captures the pair who then are placed in a trunk and thrown off the ship. In Storybrooke, Elsa discovers Anna's necklace in Mr. Gold's pawn shop and vows to find her. Anna discovers her mother's letter, leading Ingrid to destroy herself and be with her sisters once more.
Anna, along with Elsa and Kristoff, return to Arendelle and reclaim the kingdom from Hans and his brothers and just in time for her wedding. Initially the target for the affection of the Sheriff of Nottingham, she runs away with Robin after falling in love with him. Sometime later, Marian is pregnant and falls ill, causing Robin Hood to obtain a magic wand from Rumplestiltskin's castle to heal her.
Years later, after Zelena opens a time-travel portal, Emma and Hook are dragged into it and sent to the Enchanted Forest of the past. Emma decides to rescue Marian, but she is later killed by Zelena who also traveled by in time with Emma and Hook. She then takes the form of Marian and returns to Storybrooke with them but is eventually discovered by Regina and Robin later on.
Originally set to marry Anna, she puts the wedding on hold in order to find the truth behind her parents' death. After Ingrid attempts to harm Anna, Kristoff attempts to save her, only to be frozen by Ingrid. Thirty years later, Arendelle thaws and Anna and Kristoff escape from the sinister Prince Hans, having now taken over the kingdom. With help from Blackbeard, Prince Hans capture Anna and Kristoff, who are thrown from his ship inside a trunk. In Storybrooke, Elsa using Anna's necklace to unintentionally save Anna and Kristoff and bring them to the town.
After Ingrid destroys herself, Kristoff returns to Arendelle with Anna and Elsa and claims backs the kingdom and just in time for his wedding. As a child, Ingrid discovers that she has inherited ice magic. Her sisters Helga and Gerda, takes her to see Rumplestiltskin for help where Ingrid gets a magical gloves and an urn as a fail safe through a deal. One day, by accident, Ingrid kills Helga with her ice magic, prompting Gerda to trap her in the urn and hiding it in the North Valley. Years later, developing her powers as the Snow Queen , Ingrid is freed unintentionally and is reunited with her nieces Elsa and Anna, who she plans to replace as her new sisters.
After Anna proofs as unfit, she strikes a deal with the Apprentice for a third magical sister. When a cursed Anna traps Elsa in the urn, Ingrid freezes all of Arendelle but loses the urn to Rumplestiltskin. Years later, with the Apprentice's help, Ingrid goes to the Land Without Magic where she becomes Emma's foster parent, but loses her. In , Ingrid goes to Storybrooke and takes over an ice-cream parlor as Sarah Fisher while awaiting for Elsa and Emma's arrival. When Elsa is brought to the town, Ingrid sees her opportunity to finally complete her family.
Attempting to show Emma her true abilities, Ingrid eventually causes her to lose control of her magic, though Elsa helps Emma to accept herself and her powers. Ingrid then places magical ribbons on the three of them, allowing her to harness their powers. She casts the Spell of Shattered Sight over Storybrooke, attempting to have the residents kill one another, leaving only her, Elsa and Emma remaining. However, when Anna arrives, reading her mother Helga's last words of regret and forgiveness, Ingrid undoes the Spell of Shattered Sight by destroying herself.
Before she dies, Ingrid returns the memories of Emma and Elsa, disappearing to the afterlife, where she is happy to join Gerda and Helga. He protects his teacher's creation, a box capable of transforming into a hat for absorbing and accumulating magic, from each person that takes on the Dark One's powers. A version of the Dark One, Rumplestiltskin manages to steal the hat, but it is then taken by Princess Anna of Arendelle.
Some time later, Ingrid obtains the hat and gives it back to the Apprentice in exchange for a portal to the real world in order for Ingrid to complete her family. Snow White and Prince Charming also cross paths with the Apprentice, offering them a spell to remove any potential darkness from their expected baby.
After they obtain Maleficent's egg, the Apprentice places the darkness inside and transports it to the real world. The Apprentice later confronts the Author for manipulating the transportation of Maleficent's egg and imprisons him for his irresponsibility. In Storybrooke, the Apprentice is visited by Mr. Gold, who uses the hat to place the Apprentice inside and utilize its power to be cleaved of the Dark One's dagger's control.
Mother Superior later frees the Apprentice from the hat. He later helps to save Mr. Gold's life by placing the Dark One's dark powers into the hat. Unfortunately, the darkness escapes and enters the Apprentice's body which weakens him. While in a weakened state, he reveals that Merlin is the only one who can stop the darkness forever after it is taken in by Emma Swan.
He then procures a wand to assist the residents in their transport to Camelot to find him. Afterward, the Apprentice takes his last breath and passes away. Henry later encounters the Apprentice in the Underworld where he learns that the Apprentice's unfinished business is to make sure Henry does the right thing if he happens to get the key to the Sorcerer's Mansion from Sheriff James where the Magic Quill is contained.
In dragon form, Maleficent become pregnant after intimacy with Zorro. After this, Prince David places a true love potion into Maleficent's dragon form. In Storybrooke, Regina traps Maleficent in her dragon form beneath Storybrooke's abandoned library and is slain by Emma to retrieve the true love potion, leaving her in an undead form. At this time, Maleficent reunites with her daughter Lilith and together they locate Lilith's father: Zorro.
In the Oceanic Realm, as a mermaid, she is forced by her father to sing and lure pirates to their death. Hoping for a better life, Ursula joins Killian to travel far from her realm. But with interruptions from her father, she loses her voice to Killian. Out for vengeance, she turns herself into a sea witch and takes over the Oceanic Realm. She then befriends Maleficent and Cruella and works to escape Regina's curse. Unintentionally, she is sent to the Land Without Magic with Cruella and Maleficent's egg where she uses the egg to keep herself from aging.
Many years later, Ursula works as an aquarium worker in New York. Rumplestiltskin finds her and offers her a happy ending if she works with him, Cruella and Maleficent. Entering Storybrooke, Killian makes a deal with Ursula for information regarding Rumplestiltskin's plan in-exchange for her singing voice. When this fails, Killian retrieves King Poseidon with Ariel's help, who apologises to Ursula for his past actions. Reconciling with her father upon having her singing voice returned, Ursula leaves with him to return to the Oceanic Realm.
In s England, Cruella poison her father and stepfathers and is locked away by Madeline. Years later, Isaac Heller frees her and gives her the ability to control animals using magic. Using magic, she kills her mother and her Dalmatian dogs, making Isaac to seal her fate: where she can never kill a living soul ever again. Cruella then travels to the Enchanted Forest and teams up with Maleficent and Ursula.
She, along with Ursula and Maleficent's baby egg, is unintentionally sent to the Land Without Magic by the Apprentice. Feinberg and takes on the identity of Cruella Feinberg. Years later, Rumplestiltskin brings her and Ursula to Storybrooke where they resurrect Maleficent to find the Author to rewrite their endings but is killed by Emma after being pushed off a cliff, ending up in the Underworld.
When the heroes ends up in the Underworld to save Killian, she tries to prevent them from leaving, but fails. In Sir Mordred's bar, she expresses her dissatisfaction of the Underworld, but refuses to move on. Working as a television sales person in the Land Without Magic, Isaac is offered the position of being an author by the Apprentice who takes him to Fairy Tale Land to record stories of its inhabitants.
Despite being trapped, the book is constantly updated until the Dark Curse is cast, and Isaac's writing comes to a halt. Years later, he is sought by many wanting to alter their fate for a happy ending. Isaac is freed from the book and aligns himself with Rumplestiltskin as he too wishes to alter his own fate. His wrongdoing is then undone by Henry and he is imprisoned by David and Snow. He is later freed by Regina in-exchange for information about the ending of the Once Upon a Time book. As an orphan, Lilith is adopted into the Page Family in Hopkins, Minnesota , though she runs away after feeling alone.
She meets a similar-aged Emma who befriends her after realizing their supposed similar orphan situation but parts ways after Emma finds out that Lilith has a family of her own. Lilith later tracks Emma down at her new foster family and after unintentionally destroying Emma's life with them, Lilith decides to part ways with Emma for good.
Aboard a bus, she is approached by the Apprentice who tells her about her origin and how Emma's parents are responsible for the damage of her family. Lilith later begins plotting a way to Storybrooke to get even. Years later, per Maleficent's request, Emma tracks Lilith down and convinces her to go back with her to Storybrooke. Lilith lies to her and convinces Emma that her life turned out fine, but later steals Emma's car with the Sorcerer's scroll to get into Storybrooke.
The two eventually make amends and Lilith is reunited with Maleficent in Storybrooke. She convinces Maleficent to get revenge on Prince Charming and Snow White, but Maleficent chooses to let it go, causing her to down the revenge pay on her own by turning into a dragon. Eventually, she listens to Maleficent by giving up on revenge.
Briefly, Lilith, along the other Storybrooke inhabitants, is sent to the Alternate World after Isaac Heller rewrites the Once Upon a Time book, but is returned shortly afterward. Following Isaac's defeat, Lilith decides to stay in Storybrooke permanently with Maleficent, at the same time, to locate her father. By the end of the series, it was revealed that Maleficent reunited with the father of Lily who turns out to be someone named Zorro.
Running in a desert, Merlin is gifted water in the form of a Holy Grail due to thirst by the Gods which gives him magical ability. Merlin uses his magic to help others in-need in Camelot. One day, he is approached by Nimue who needed help from Vortigan, a man who attacked her village.
Eventually, Nimue becomes power hungry after drinking the water from the Holy Grail and Merlin is forced to tender her to a dagger, making her the first Dark One. Some time later, Nimue gets even with Merlin and turns him into a tree. Trapped in the tree, Merlin prophecies the future of Camelot, where Arthur would become the King of the realm.
In the Land Without Magic, briefly by unknown means, Merlin appears as an usher to a young Emma Swan, warning her to never pull Excalibur from its stone in the future. Years later, he is freed from his imprisonment by Regina and Emma, causing King Arthur and his knights to rebel against him for aiding Regina and Emma. Merlin tried to remove the darkness from Emma, but Emma refused as it would result in the death of Hook. When Hook becomes a Dark One as well, Merlin records a message for the heroes on how to defeat the darkness, but is interrupted by Hook, who wishes to cast the Dark Curse to send everyone back to Storybrooke to get revenge on Mr.
Hook, as Nimue, rips Merlin's heart and crushes it into a pot with the curse's ingredients which enacts the curse. As a young boy, it was prophesied by Merlin that he will become the King of Camelot. Sometime later, he pulls Excalibur out from the stone, but notices that half of the sword is missing. He then marries Guinevere and makes her Queen of Camelot. Later on, using the Sands of Avalon, he turns his tower into a castle.
Years later, he greets the inhabitants of Storybrooke into Camelot, who are seeking Merlin. While there are in Camelot, he discovers the missing piece of Excalibur—the dagger of the Dark One. He manipulates events in order to get the dagger, eventually working with Zelena and binding Merlin to Excalibur, forcing him to kill the heroes. Emma intervenes, forcing Arthur and Zelena to retreat. In Storybrooke, Arthur reunites with the other inhabitants of Camelot and forms a camp nearby. He also works with the heroes to find out what happened back in Camelot, due to everyone's memories of their time in Camelot being erased by the curse.
He is later arrested by David for deceiving the heroes but escapes sometime later. He is then killed by Hades ending up in the Underworld. There, he help Hook to send a message to Emma on a way to defeat Hades. After succeeding, a portal to Mount Olympus opened for both of them, but Arthur chose to stay back and make the Underworld his new kingdom. This worked as he has overthrown Cruella and ruled over the Underworld for over 50 years. When her mother is transformed into a bear by the Witch of DunBroch, she helps transform her back to human form. Years later, she witness the death of her father, resulting in her being the next Queen of DunBroch.
When the United Clans claims that she's unfit to rule, they kidnaps her triplet brothers in a form of protest. While searching for her brothers, she meets Emma, the new Dark One. At first, she was willing to help Emma, but eventually betrays her after a misunderstanding. She is later jailed by Arthur, but is freed by Merlin. Kidnapping Belle, she makes her help in the search of her brothers, eventually rescuing them. She also finds out that Arthur was responsible for the death of her father. On a horseback ride to Camelot, she is swept away to Storybrooke by the curse cast by Hook.
In Storybrooke upon being brought there by the Dark Curse, Merida became a minion for Emma as she has her heart in order to train Mr. Gold to become heroic enough to release Excalibur and at the same time use him in order to kill Emma. Gold passed this event by defeating Merida's bear form.
Upon releasing Mr. Gold and Merida from her clutches, Emma then tells Merida that her three brothers are safe with their mother in DunBroch. She is then asked by Regina to guard Emma but ends up being knocked out by Hook. Merida then receives her memories back along with everyone else by Emma, and is later ask to watch Arthur in his jail cell while they travel to Underworld to bring Hook back. Eventually, the heroes open a portal for her, the Camelot inhabitants, and the Merry Men to return to the Enchanted Forest where she later returns home to DunBroch.
From an unknown realm, Nurse Ratched is brought over to the newly-created town of Storybrooke, working at Storybrooke General Hospital as the Severe Nurse. Later on, after Regina reversed the curse, Nurse Ratched is sent back to her homeworld along with the rest of the inhabitants of Storybrooke. With the new curse cast by Snow White, she is brought back to Storybrooke and resumes her job as the psychiatric nurse at the hospital.
She is later seen in charge of the prison ward underneath the hospital too. During Fiona's curse, Nurse Ratched is cursed into working with Fiona to keep Emma from remembering her past life by heavily giving Emma pills. After the curse breaks, Nurse Ratched resumes her ordinary life. As a young girl, she believed in Arthur's dreams of becoming a king, and that upon returning with Excalibur she became his wife. Unfortunately, she would become neglected by Arthur's obsession with Excalibur, resulting in her falling for Lancelot. The two even went on a mission to seek out the Dark One's dagger.
Thanks to a deal made by Rumplestiltskin, she traded the gauntlet in exchange for the magical sands that came from the sap of a tree that is found on Avalon. When Arthur finds out about her feelings for Lancelot, he takes the sands and uses it on Guinevere to make her follow his orders and then they both use it to fix Camelot and make it into a castle. She then uses the sand on David and Mary Margaret so they can follow Arthur's orders but they are later free from it thanks to Merlin. Guinevere later watches in horror when the Dark Curse consumes all of Camelot and takes them to Storybrooke.
When Captain Hook's Dark One form evoked the Dark Curse, Guinevere is among those that ended up in Storybrooke with her memory of the last six weeks erased. During his tenure, Lancelot witnesses Arthur free Excalibur from its stone, though abandons his place on the Round Table after falling in love with Arthur's wife Guinevere, this after they went on a quest to find the dagger, which resulted in a deal with Rumplestiltskin that Lancelot was against. After leaving Camelot, he became a servant of King George under the alias of Leviathan.
Under the orders of King George, Lancelot captures Snow White and brings her to him, unintentionally allowing King George to curse her with water that makes her barren forever. Lancelot revisits Snow, mentioning that he had no knowledge of the water's content.
After the curse, Cora masquerades as Lancelot, claiming that he's dead. Lancelot turns up alive. At some point, he returns to Camelot and sneaks into King Arthur's castle. During the night where David is bestowed the Siege Perilous seat by Arthur, Snow White goes out to the hallway to calm down her crying baby son where she sees a shadowy figure walk past. When she calls out to the person, Lancelot steps out much to her astonishment.
He assures her it is truly him. After putting aside the story of his struggles, Lancelot warns her about a villain that is currently in the castle. At first, Snow assumes he is speaking about Emma. Instead, Lancelot reveals that King Arthur is the villain and Camelot is not what it seems. When the rest of the Knights arrive at Granny's to help King Arthur, Lancelot also discovered that Guinevere was under Arthur's command thanks to the sand dust that was used on her by King Arthur.
Lancelot is locked up in the dungeon where he meets Merida as they both plan to find a way to defeat King Arthur. Both of them are freed by David's group with the help of Merlin. Following Captain Hook being tethered to Excalibur, Merlin sends Sir Lancelot to his mother, the Lady of the Lake which is a two-day journey to help stop the darkness. He is too late to help and is not swept up by the third Dark Curse back to Storybrooke like everyone else. As an avid horse rider, she hopes to follow her late mother's footsteps as a champion horseback rider.
When the Storybrooke inhabitants comes to Camelot, she becomes Henry's crush, sharing a passion for music. She also played a part in Emma's quest to free Merlin in Camelot by using her to break Henry's heart so she can obtain Henry's teardrop in order to free Merlin. Arriving in Storybrooke, Henry develops a crush on her again. After her horse Nicodemus goes missing, Henry catches him and returns Nicodemus to Violet during the town party, impressing her father, Sir Morgan.
Sir Morgan departs with Nicodemus to the stables while Henry and Violet share a kiss. She, along with Henry, is brought back to Storybrooke by the heroes where she shares a passionate kiss with Henry. She, along with her father, chooses to stay in Storybrooke. She later becomes a student at Storybrooke High.
She continues to date Henry after the Final Battle, but eventually they break up. Robin is born out of wedlock because of Zelena's trickery towards Robin Hood. As a baby, Zelena raises her in Storybrooke after the town once again found peace after the Final Battle was won. Shortly afterward, Robin is brought to the New Enchanted Forest, where due to the time difference, grows into a year-old woman who specializes in archery. She also engages in a relationship with Alice.
However, she goes to Amsterdam with tickets from Roni. She afterward ends up in Phuket for a foam party and never returns home. She eventually comes back to Hyperion Heights and reconnects with her mother. She unknowingly re-meets her lover Alice and they continue their relationship. Once the curse breaks, they're reunited. At some point, the Blind Witch comes to possess the Evil Queen's poisoned apple. One day, the Evil Queen bargains with two young children, named Hansel and Gretel, to find their lost father, in return for stealing a poisoned apple from the witch.
However, despite the Queen's warning not to eat anything, Hansel licks some frosting off a cupcake, awakening the witch. She tries to eat Hansel and Gretel but they trick her and lock her in her own oven. The Queen, who was watching the events through her mirror, sends a bolt of fire through the mirror and sets the oven alight.