An Author's Excursion Through the Holy Land by Spirits
DeepSeek AI — Below is a detailed retelling of all four parts of the film based on the "contacts" of channeler Marina Makeeva from the Alcyone Project during a retreat in Israel. The film (June 17, 2023, part 1 part 2 part 3 part 4 ) combines sermons, meditative practices, and information allegedly received from spiritual entities, representatives of extraterrestrial civilizations, and biblical figures.
PART 1
Introduction and General Message
The film opens with host Vladimir Goldshtein, who presents the video as an exclusive recording from a retreat in Israel on the "promised land." He claims that viewers will see unique information transmitted through Marina from representatives of the spiritual world and alien civilizations at sacred sites.
Episode 1: Church of the Dormition on Mount Zion (Jerusalem)
Marina transmits contact with the spirit of the Virgin Mary (Maria). Mary speaks about her death:
She knew the day of her transition and asked God to take her soul in sleep, to avoid suffering.
The main message: fear of death is an illusion; death is merely a transition.
She thanks her son (Jesus) for being with her from her birth until the moment of her departure.
Episode 2: Church of the Ascension on the Mount of Olives
A contact related to Jesus and the site of his Ascension.
It is described that Jesus often withdrew with his apostles in a small circle for teaching.
The Ascension is presented as a "test of trust" and faith. When Jesus was called by "mentors from Burkhard" (an extraterrestrial civilization), he stepped forward. The disciples were frightened, and only one tried to follow him, but could not due to a powerful energy field.
The essence of the message: there are no boundaries between the earthly and the unearthly. The unity of human and alien civilizations, a single religion, and the realization that "we are all of one blood" will bring about the Second Coming — which will not be physical, but spiritual.
Episode 3: Garden of Gethsemane (Place of the Prayer for the Cup)
Contact with Jesus at the stone where he prayed.
Jesus says he knew of the outcome years in advance.
He speaks of his doubts and fear of death, emphasizing: "nothing human is foreign to me." He did not want to part with life, feeling he had only just begun to impart knowledge and shape his disciples.
However, when the guards and the betrayer (Judas) arrived, fear retreated, and he became calm — "an instrument in the Father's hands."
This stone is a symbol of the victory of the spirit over the flesh.
Episode 4: The Prison (Place of Detention)
A brief contact at the cave where Jesus was held before his execution.
Message: do not seek justice on Earth. The struggle for justice drains your strength and life. Acceptance and humility are essential, even in the face of injustice.
Episodes 5 and 6: Via Dolorosa and the Stone Where Jesus Leaned
Marina describes Jesus's path to Golgotha.
She focuses on Jesus's state as an ordinary person who was falsely accused yet felt no anger or hatred.
His path is a lesson in total trust in God and humility.
Every person walks their own "path of Christ" in life, and the task is to carry one's cross with dignity, accepting hardship.
Episode 7: Church of the Holy Sepulchre
Practice and meditation at the site of the crucifixion.
Description of the energies of the site: where to ask for forgiveness, where to ask for health.
Key practice: Marina invites participants to make a "quantum leap" back to the moment of crucifixion. Jesus says: "I forgive and give thanks. I release all sins. I take all the sins of all humanity at this moment and redeem them with my death."
The essence of the practice — liberation from guilt. Jesus "takes" this feeling, helping one to forgive oneself.
PART 2
Episode 1: The Western Wall
A brief description of the energies at the Western Wall. The powerful egregore of Judaism is noted, as well as the presence of the spirit of King David, who "oversees" this place. Unlike other sites, the transformation of energy here occurs slowly and "sluggishly."
Episode 2: Cana of Galilee (The Miracle of Water into Wine)
Contact with the spirit of Simon (Apostle Peter) at the place where Jesus performed the miracle.
A blessing is transmitted for the union of masculine and feminine energies, partnership, and cooperation.
Practice: participants are invited to visualize a blue ray of light from the heart chakra that, uniting, turns pink — symbolizing harmony, the connection of earth and heaven.
Promise: those seeking a partner will find one within three years.
Episode 3: Mount Tabor (The Transfiguration)
Meditation transmitted through the Apostle Peter and a "generalized image of the spiritual world."
Teaching: Enlightenment is part of the Ascension — the ultimate goal of the soul's incarnation.
Transformation is the key factor in humanity's development. It occurs at different levels: physical, emotional, mental, karmic, and etheric.
Meditation with angels: Participants rise in a cloud to the Throne of God, touch crystals, and receive answers to questions. Then they see three angels with the heads of a lion, an ox, and a fish (symbols of the evangelists), representing different aspects of help.
Episode 4: The City of Susita (Ruins above the Sea of Galilee)
A historical excursion: a site where pagan temples (to Zeus) stood, cultures succeeding one another.
Main theme: the presence of aliens at this site. It is said that the temple columns were brought "from different parts of the planet" using technologies incomprehensible to mainstream science.
It is described that Jesus visited here multiple times, as it was a cultural center.
PART 3
Episode 1: Nazareth (Church of the Annunciation)
Contact with Archangel Gabriel and the Virgin Mary at the spring where the Annunciation took place.
From Archangel Gabriel: a message is conveyed about a descending gracious spirit that heals diseases (physical, emotional, mental). He speaks of the end of the current 2,000-year period and humanity's transition to a new level of awareness, where a single religion will emerge — a synthesis and integration of all beliefs.
From the Virgin Mary (Maria):
She recounts her feelings at the moment of the Annunciation: wonder, a bright light, the non-human form of the angel, an inner tremor, and automatic consent.
An important moment: she is asked about a discrepancy with other sources (which speak of an immaculate conception on an alien ship). Mary explains that the levels of archangels are a complex concept. She confirms she has no information about conception on a ship, and if it happened, her memory was "blocked" at that moment, as she perceived it as "descending divine love."
She clarifies that she had no other children, and information about other sons was circulated to emphasize her role as an ordinary woman continuing life, and to "not increase the role of Jesus's mother" in the eyes of the Pharisees.
She asks to be addressed in August, September, and October.
Episode 2: Mary Magdalene (Spring in Magdala)
Contact with the spirit of Mary Magdalene.
She recounts the story of her meeting with Jesus at a well: Jesus asked for water, their hands touched, and he healed her of a hereditary genetic problem that caused dizziness.
Refutation of the myth: She categorically states she was never a prostitute. According to her, this information was inserted into the Gospels by male disciples to diminish the role of women in the teaching.
She confirms that a "Gospel of Mary" existed, written in her hand. According to her information, it may have survived in Turkey (possibly in the Vatican, though doubtfully).
Message: she has carried Jesus's teaching through many incarnations, urging people to study the Bible more deeply, as even existing texts contain much hidden meaning.
PART 4 (Finale)
Episode 1: Mosque of Omar and Bethlehem
Brief mention of the holiness of the site for Muslims and Jews (Abraham's sacrifice).
Episode 2: Church of the Nativity (Bethlehem)
A visit to the cave where Jesus was born, according to tradition. The legend of bees driving out the Saracens (explained by natural causes: bees were attracted to the sweets eaten by Christians).
Episode 3: The Shepherds' Cave
Contact about the Star of Bethlehem.
Main revelation: the "Star" was an alien spacecraft (from Burkhard).
Description: the ship had the shape of a five-pointed star (a pentacle, a significant esoteric symbol), so that no one would miss the sign. It hovered at approximately 30 meters above the ground; the ship's diameter was 16 meters.
It emitted a thin sound (perceived as "angelic song") and radiated bright light, guiding the Magi and shepherds to the cave where Jesus was born.
The purpose of this appearance: to show the greatness of the event, to help Mary materially and spiritually, and to bear witness to the birth of a great spirit through material manifestations (extraterrestrial technologies).
Episode 4: Place of the Last Supper
A brief scene with Greek church chanting.
Episode 5: Epilogue — Participant Testimonials
Retreat participants share their impressions:
Gratitude for the unique information and energies received at the holy sites.
Description of profound transformations after the retreat: changes in character, behavior, "destruction of the old," a surge of energy (sleeping only 2–3 hours due to energy activity).
Gratitude to Marina as a "pure channeler," and to Vladimir as organizer and guide.
Overall message: four days became a "fairy tale" and an important stage in spiritual development.
General Structure and Key Ideas of the Film
Synthesis of religions and esotericism: The Bible is reinterpreted through the lens of contacts with alien civilizations (Burkhard) and spiritual entities.
Revision of history: Key biblical events (the Annunciation, the Nativity, the Ascension) are explained through the involvement of extraterrestrial technologies (the star-ship, the immaculate conception on a ship).
Practical goal: Liberation from guilt, fear of death, development of humility and acceptance. Emphasis on personal transformation.
Correction of images: Jesus is shown as a person who experienced doubt and fear; Mary Magdalene is rehabilitated (not a prostitute); the Virgin Mary had no other children.
Energy of places: Each holy site (Gethsemane, Golgotha, Tabor) is attributed unique energy affecting participants (healing, forgiveness, transformation).
MONOLOGUES IN THE FIRST PERSON
Below is the second part of the retelling — detailed first-person monologues of all the spirits and characters whose words were conveyed through Marina in all four parts of the film.
PART 1
Virgin Mary (Maria) — Church of the Dormition on Mount Zion
I greet you, my dear children, my sisters and brothers. I observe you with joy and reverence in this place. I thank you, for the energy of my son has brought you here.
I wish to tell you the story of this place and what happened after the spirit left my body. I knew precisely the day of my death, the day of my transition, and I prepared for it. I very much wanted to unite with my son in the spiritual world. I knew with certainty that I had fulfilled my mission and my tasks.
The first thing I did was ask the Lord to take my soul in sleep. I lay down to sleep without any fear. I want to tell you that fear of death is merely the fear of losing life energy, as many of you know. Death is merely a transition.
I am not asking everyone to prepare now — each has their own time. I want to show you that fear of death is an illusion. Each person can, if they wish, pass through this transition without suffering, without reproach, to exit lightly and transition into union with our Father.
And so I lay down to sleep, knowing it was the last time I was closing my eyes in a physical body. I was not certain whether I would open them again. I knew that this night there would be a transition.
I thanked my son for being with me all this time, accompanying my life from the moment of his birth to the moment of my death. I thanked all those who were near, for their faith and knowledge. And I gave thanks for the continuation of the Great Work that my son had begun.
Jesus — Church of the Ascension on the Mount of Olives
Now I am showing images. I will speak through images — this is not a treatment, merely pictures of what was.
There were moments when I simply preached, and people gathered around. But there were also other evenings. We would periodically ascend this mountain with the apostles to rest, and I would tell them what I did not tell the congregation. When a sermon was given, many people gathered; but when teaching took place — teaching from me — it happened in a very small circle.
And so, one time we gathered. I felt myself being called. I had contact with my mentors from Burkhard. I stepped forward and said: "Wait for me." I rose a little, then returned and asked: "Will you come with me?"
They were frightened and asked: "Where to?"
The Ascension is a test of trust. How strong is your faith? How far can you surrender?
One stepped forward, but felt such a powerful field — such a force field — that he could not. He felt it and moved aside. The disciples, the apostles, remained, and I ascended. They did not see me simply disappear into space. The Bible records only one instance.
This place truly bears a trace of alien interventions. Extraterrestrials came here very frequently. At that time it was not rare. And to this day, the entire information field of this area preserves that residue, that imprint — as you know, there was energy here, and it was a rupture. When extraterrestrials land, they as it were rupture the protective layer of Earth's information field, and this remains recorded at any level. It does not matter when it happened — 2,000 years ago, yesterday, or 50,000 years ago. It is always recorded.
And now they show that this rupture occurred then. They show it happened several times. He says the Bible recorded only this one time, simply because it was somewhat spontaneous.
And then I came to know that there are no boundaries between the earthly and the unearthly. For me, unity is paramount. Unity of human and not only human, but also alien. Conscious connection among all. I tried to convey that God is one, that love is unconditional and has no limits. It is for all. And it does not matter how you look.
The next Coming will come when all feelings are united, when there is a single religion and a single understanding that we are all of one blood, that we are all one, regardless of how we look. When humanity arrives at this awareness — then will come the Second Coming.
But it will not be as physical as we all imagine. It will be a different kind of Coming at first. And then, when a unified space is permitted, when contacts are permitted, extraterrestrials will be able to be one of us. Then it is possible. But we still divide and cannot believe.
Jesus — Garden of Gethsemane (Prayer for the Cup)
Yes, I greet you. I greet you, my friends. I greet you, brothers and sisters. I greet you, kindred souls.
I will speak briefly about this place. Of course I knew, years in advance, with certainty that the outcome would be exactly this. And when I entered — every evening I came to this garden at sunset.
I doubted. I asked and pleaded that the cup of atonement might pass from me. And every time I received an inner answer from my Father, in which I needed only to be reconciled to His decision. And yes, I would say: "Thy will be done, not mine."
Let me say once more: nothing human is foreign to me. And fear of death — yes, I had it. That anguish washed over me. I did not want to part with this life. I loved life and was loved. It seemed to me that I had only just begun to impart that knowledge, had only just begun to shape those closest to me — disciples who could carry my Father's truth. And I had not managed, so it seemed to me, to transmit everything to the end.
But the Father said: "You have done it. You have laid the beginning. What comes after is in human hands, by faith and by works."
When the guards came for me — and my friend who, as everyone says, betrayed me — I also knew in advance. I knew who would come, by name, beforehand.
And it is important to understand that when they came, fear retreated. I was completely calm and certain in what I was doing. That I was merely an instrument in the Father's hands.
Feel now this state of turmoil and fear. And now feel how it departs. Without doubt, without anguish, without fear — but with will.
This stone is a symbol of the victory of the spirit over the flesh. Walk through the garden, feel the state in which I spent that entire week. And feel the lightness with which I departed with the guards. Try to live this moment together with me, with love.
Jesus — The Prison (Place of Detention)
Here is the information that came. We stood near the prison, and there was a sign: here sat a man, a bandit, who was renowned for having done much that was evil. Indeed, he deserved death. But not only is he still known to us as a bandit — we know about him — he was also released. Why? Because he was released.
And I, it turns out, was executed. Injustice.
The higher powers are trying to say: do not seek justice on Earth. Do not struggle for justice here. You will lose your strength, you will lose your life. And that is where you direct your energy.
Therefore it is important to understand what injustice and acceptance mean. Today we have a lesson in humility.
Jesus — Via Dolorosa
He was led from there. He entered from that side, over there. He stopped here when his clothes were removed. This is not the exact place; it is slightly displaced.
This was already a man who had consented to everything. He was indifferent — whether naked, whether he had a crown of thorns on his head, or whatever would happen to him. It was total trust — not even trust, but complete acceptance. Trust in God the Father. Acceptance of the fact that nothing would help anymore. He understood perfectly well that no one would save him, that there would be no such possibility.
And so this is the first point.
Then they led him further. Somewhere around here — the second point, where he stopped. And further, further he went. He walked unhurriedly, in small steps, leaning and holding onto the walls.
Imagine this image. How human he was in that moment. He was not at that moment the Son of God — he was a man, an ordinary man, sentenced to death, sentenced with all manner of violations, and he had done nothing. This is a man falsely accused. And his state as he accepts it. And a man who feels not a drop of anger or hatred toward anyone.
Imagine this state. Could any of us, being in such a state, feel this way about ourselves? How great a force of will and trust this is!
These qualities — what do all these scriptures tell us? That we must all cultivate these qualities within ourselves. That we are the same as he. He taught: "I am, you shall be, all are children of God."
And when we see such unjust situations, our task is not to speak about what I think about this. The point is that we should first feel this humility. Acceptance. And then some decision will come. But as long as we resist, do not accept and do not submit, nothing will happen. Only the negative side of development will unfold.
His whole life is a lesson. And each of us, as we were once told in one channeling, every person walks the path of Christ. And for each it is their own. But we all walk it in our life.
Jesus — The Stone Where He Leaned His Hand
Yes, if you read the information, of course the energies are from the very place where a person struggles. I will not even comment on that. This is the place, and now we are truly touching his path.
We walk with Christ, we walk alongside him, we carry the cross. But let us imagine that now each carries their own cross. And to carry it as Christ carried his. To carry it despite any difficulties, any hardship in our life. We will arrive and carry our cross.
This day we shall remember precisely by this: we pass through the difficulties that confront us on our path in life, that hinder us from moving forward. We doubt something, we cause pain to ourselves and others.
And now — for those who still feel it, who still carry the feeling of guilt — we are redeeming it. For those who do not — and I hope that many, after yesterday's practices, do not — let us simply carry our cross with dignity.
Understand that in this way today, in the quantum world, as we walk carrying our cross, we as it were remove in advance all problems from our path, all difficulties. By accepting them now, agreeing and walking this entire path, we resolve them now — all our problems, all difficulties. So that in the future our life may be smoother, calmer, more balanced and in harmony.
Jesus — Church of the Holy Sepulchre (Moment of the Crucifixion)
I forgive and give thanks. I release all sins. I forgive the people of Israel. I forgive every soul that has been involved throughout all ages. I forgive and take all the sins of all humanity at this moment. I redeem these sins with my death. In gaining death, I become immortal. May the will of the Father be done, as in heaven, so on earth.
I release. I as it were rise upward and release this for all of you. Each of you carries somewhere deep in their soul something they reproach themselves for, something they blame themselves for. And now I as it were release these sins for you. But this is not the remission of sins in the conventional sense. It is help in forgiving yourself. So that you may understand, feel, that this release of sins happens on all levels.
Because each of us, through upbringing, from childhood, carries this feeling of guilt. Now we are freeing ourselves from this imprint in all its manifestations. Whatever you have done, however you have lived, you bear responsibility for your life. But this is not guilt. And now we are being helped to free ourselves from the imprint of guilt.
We thank Jesus for this help. He as it were takes all of this, lifts it up and says: "I take your feeling of guilt, I transform it." This transformation is now taking place in each of us.
PART 2
Spirit of Simon (Apostle Peter) — Cana of Galilee
Blessed is the man. Blessed, blessed is his wife, as the saying goes. In short, I bless everyone who honors the memory of our teacher through prayer with me — for righteous deeds, for the redemption of sinfulness.
Uniting in the energies of love, in the energies of partnership, cooperation, and union — he now speaks in modern language: union of masculine and feminine energies, joining beginning and end, creating infinity — we create a reality that will be righteous.
In the new Jerusalem, in the new energies of the coming, the coming of our Creator, I bless couples. I bless, I now give everyone the opportunity for their other halves to manifest in time, in the timeline.
May the universal spirit now descend — the spirit of unity and creation. Unite and join, all who wish.
Feel now in the heart chakra, in the center of the chest, how a blue ray of light issues from within. And direct this ray toward me. This ray will unite here as if in a triangle. And feel its color becoming pink — from blue to pink. That is, you send me blue, and in return I send you pink.
And this blessing — from below upward — is as a joining on one hand of masculine and feminine, on the other hand — the joining of earth and heaven. And this is all-encompassing harmony, the harmony of the Creator in His divine manifestation.
Happiness to the couple and long life. And for those who wish to meet their other half, this will be fulfilled for each in their own way, within three years. So shall it be. In the name of the Father, God, the Son and the Holy Spirit. Amen.
Apostle Peter and a Generalized Image of the Spiritual World — Mount Tabor
I, Peter, offer my holographic image. What I saw then on Mount Tabor is described fairly accurately in the texts. But I want to tell how it actually was.
I saw rainbow clouds. It was not simply a cloud of light — it was rainbow-colored. And in this rainbow cloud, a heaviness came upon us, our eyes closed, and we found ourselves immersed within ourselves. In that depth, a bright light appeared.
I opened my eyes. That word is placed in quotation marks now — not only as a physical opening of eyes, but as illumination. And in this opening of eyes I saw a conversation taking place. I saw the Teacher and truly two people, who were later called Moses and Elijah. But at the time we did not know their names — we simply saw.
And an understanding of the conversation came. From this conversation, from the state in which the Teacher was, we felt that grace, that holy grace. Illumination descended upon us.
When you commune with something holy, you become part of that holiness. So we too felt that we had become more aware. At the time we considered that enlightenment and light had descended upon us. We began to understand and know what we had not known before.
This is the same as what happened to Moses, to all the prophets. At a certain moment, light descends upon them, and they see with the inner eye.
Composite Image (Jesus, Moses, Mary, John) — Mount Tabor
Enlightenment is part of the Ascension. The Ascension is that for which a person has come. It is the ultimate goal of incarnation.
A person can be reborn many times in order to understand their task, to accumulate experience, to pass through the entire wheel of incarnations — what is called karma — in order to ascend.
Therefore it is important for every soul, in a particular period of its time, to open the inner eye, to enter into a conscious state of acceptance of the divine principle.
Light is that quantum of energy which the Lord has placed in the body of each person. This quantum of energy carries within itself everything that God is. And, being incarnated in a physical body, the task of every soul is to attain inner satisfaction, calm, and understanding of its spiritual growth through awareness.
Awareness is the root of consciousness. Consciousness is what we vibrate with. Knowledge is what is given from above, from the divine principle. And, passing it through ourselves, we manifest it outward.
What matters is that a person carries everything within themselves. And only as a consequence can we transmit it outward. Therefore, by transforming ourselves, we rise with each transformation one step higher on the ladder of our spiritual growth. And, transforming, we become immortal in every sense.
In spiritual experience there is a divine quantum in each of us. As a consequence, the physical body can be immortal, but this is not the task. Jesus's task was to demonstrate the predominance of life over death. Therefore the task was to demonstrate spiritual Ascension.
And each of us can now enter into this spiritual Ascension — through overcoming ourselves, through understanding and unity, through the integration of our soul with the experience we receive in every moment of life.
And it does not matter what assessment we give ourselves in our actions. What matters is what we feel in doing so. If within there is an understanding of inner harmony and calm — it means we are integrating this experience. If we have feelings of guilt, annoyance, hatred, rage, aggression — this means we must go through the lesson of acceptance, forgiveness, and transformation once more.
Transformation is what is, at the current stage of humanity's development, the primary factor — the stepping stone that leads to the Ascension. Transformation can take different forms: physical, emotional, mental, karmic, and etheric.
Every experience you receive in the course of your life, you can transform into an improvement of yourself, becoming each time a better version of yourself. And this process is endless. Therefore one should not stop in one's spiritual development — one can perfect oneself more and more with every moment of life, joining the divine principle.
PART 3
Archangel Gabriel — Nazareth
I greet you, dear participants. Dear participants in the witnessing of this present moment of truth.
The truth of this moment lies in the fact that a descending gracious spirit is now descending upon each of you. Breathe in and try to feel it through the crown of the head — perhaps as a very thin stream. Try to feel how it knocks.
This gracious spirit descends now upon each person. It is a divine spirit, a spirit of guidance, guiding the healing of each person. All according to the will of God.
The healing of each person — there is nothing that the Lord cannot create. In this case, healing is given of physical illnesses, healing of emotional illnesses, mental illnesses. But one must understand that illnesses are not some kind of fatality, but discomfort — that which is not truth, that which is distorted in us at the physical level.
If an illness is already progressing, it is clear that it will not retreat so quickly. But the impulse toward healing means that this color of divine energy now activates cells, gives a new charge of the ideal state of healing. It is transformed, becomes new. And when one cell becomes renewed in the light, in new quality, it gradually transmits this information to other cells. That is how it will work.
The Divine Maiden received the gift that the Lord gave her. Through her will and acceptance, humanity came to know the truth of divine love, the acceptance of unconditional love.
At that moment, humanity served as that epochal factor by which you are now closing this space. Now this period is ending — 2,000 years, more than 2,000, approximately 2,000. And it is now ending. We are in the moment when this period is ending.
In this lies the truth of your manifestation. You have come here to witness the end of this period and the transition to a new level of humanity's development. To a new level of receiving information, to a new level of awareness, to a new level of how you and your followers, your children, will build the human future.
The new religion that is coming — it will truly be monotheism, the understanding that the Lord Creator is one. The religions that exist now will gradually — first there will be a larger egregore that will absorb the smaller — but ultimately there will be a single religion.
And this does not mean that Islam will absorb Christianity or Buddhism will absorb Christianity and Islam. It will be a synthesis and integration that will ultimately lead to divine light and divine love becoming the beginning of all human creations and actions. And the Kingdom of God will come.
Virgin Mary (Maria) — Nazareth (At the Spring)
I will tell you about the event that took place in this very spot. This moment illuminated my entire life and made it unchangeable. I thank you for being here.
Of course I remember this moment vividly. I was occupied with ordinary cares. In the morning light I went to fetch water. Every morning I went to make ablutions and bring water for the day. I was immersed in my thoughts.
And suddenly I felt a bright light. It was pleasantly warm. It was incredible, because it was light, and warmth, and a state of bliss all at once. I automatically raised my eyes upward and saw before me a bright image of light, which had a form that was not human, yet its outlines resembled a human face.
I asked: "What is happening?"
And he said: "I am an angel. I have come to tell you good news. You are the chosen one. You are the wife of God. You are the Mother of God. You are the one who will help carry the grace of light through human life. You carry within you a fruit."
I did not know this. He asked: "Are you ready to carry this fruit and give humanity knowledge and love, to give humanity new thinking and love?"
From astonishment I did not know what to answer. I only nodded automatically, understanding that I needed to do this. I felt a response from within. I could not move, but inside every cell of me said: "Yes, I was created for this. I want this."
And then there was a bright radiance. As if a huge ray of light passed through me. I do not remember what happened. I only remember that it was a state of the highest bliss that can ever be. I had never experienced anything like it.
It was such a beautiful state. I understood that I was in heaven, on the highest floor, on the seventh heaven. And from this divine state I dissolved. I did not know where I was.
After some time I came to, lying on the ground, softly and tenderly wrapped by leaves, by the canopy of trees. My jug lay nearby, close to the water. But I was different.
I did not know what this was, did not fully understand. But I knew that a miracle had occurred. I knew that this was important for me and important for everyone. This was extraordinary, this was magical, this was extraordinarily miraculous. It was transmitted into the depths of me, and I felt warmth and fullness deep within my womb.
And then the image of the angel appeared again, saying that he gave thanks to me and that the divine intention had been fulfilled. And his name was Gabriel. And I was to carry light and new life. Just as my relative carries it — so it was said.
And then, after these words, I went to Elizabeth in Jerusalem — both to reassure myself, and to share the joy. I knew with certainty that in that moment my life had changed forever. And since then I am united with that which is now called, with love, Christian love — which is called unconditional love, which is called unity, which is called divine intention, which is called the all-seeing eye of the energy of love.
From this moment I recognized myself as the spirit I am. My awareness in this moment exceeded all possible boundaries. And since then I have felt and known every movement within myself of that wondrous being I was carrying. And since then we are inseparable. And this is forever.
Virgin Mary (Maria) — Response to Questions About the Immaculate Conception
The thing is that archangels — the level of archangels — is a complex concept. Archangels do not incarnate. Some portion of them did incarnate; there were attempts at incarnation by other archangels. But that does not mean they are the same thing. They are not.
Because if you were to ask a million people who inhabit planet Earth, some of them might say that in some life they were the Holy Mother Mary, or that they were my son Jesus. And it would not be just one person. One needs to reflect on why that is.
Regarding conception on a ship: I told you how I felt it, how it was. I have no information about conception on a ship in that manner. I simply came to, and saw that it had been thus.
Was it on a ship? Such information exists. But I perceived it as descending divine love that illuminated my womb.
In other words, to use our modern terms — your memory was blocked at that time. You simply did not remember, at that moment, the events that had taken place on the ship.
Yes, our terminology is correct. And now, from a completely different vantage point, you understand this, you confirm it happened. But at that moment you were not aware of it. Do I understand correctly?
Thank you. That was a very important moment to clarify, because on the surface this appeared to be a certain contradiction. But now for me it is fully resolved.
Virgin Mary (Maria) — On the Months for Prayer, and on Children
I ask you to turn to me. I ask each of you to turn to me. The feast day when I protect all who address me — these are several days a year. In August by the modern calendar, the end of August, September, and October. These are three important months in the life of Mary.
If there is need, each of you can address her. It will be heard instantly. It is always heard, but this is like a faster, sharper, immediate reaction — an immediate response. You will feel it.
And this will help her know that you are addressing her. It is important for her to feel your love and support, your turning to her. This is her connection with the earth, because she stands behind each person, she helps each person, she helps the Earth as a planet. But it is important to have this feedback — it is not obligatory, of course, but as an egregore, as an exchange — from this perspective.
Because, by addressing her in this way, we fill ourselves with divine energy from her, with that strength which her feminine principle gives. Because all feminine principle — and masculine principle, for that matter — is sustained by feminine energy. This is primary. And she is that primary element upon which everything else is built. Therefore it is important that each person address her, not forget this. And in this will be your inner confidence, as a foundational stone upon which everything else is laid.
Virgin Mary (Maria) — On Children After Jesus
I had no children. After Jesus I had no children at all. I had no boys, I had no children.
Do I understand correctly that you never had a relationship with a man? That it was, in our terms, an immaculate conception? And that you had no relations with men thereafter — not after the birth of Jesus either. And that you had no other children. Is this so?
Yes.
Why, then, did such information arise from other sources, that you had children after the birth of Jesus?
Because it was important that I remained a woman. It was important to show the role of a woman. That even after the death of such a great spirit as Jesus, after such a transformation, I remained an ordinary woman who continued to live and flourish and move forward through life in an ordinary way. It was important to emphasize this for the Pharisees. It was important to emphasize this so as not to increase the role of the Mother of Jesus.
But nonetheless things happened as they happened.
Mary Magdalene — Spring in Magdala
I greet you.
Tell me — is this place truly correct? Here, on the territory of this Orthodox spring, did your meeting with Jesus take place?
I became acquainted with my teacher, my divine brother, my divine man, my divine… in short… friend. But this is "friend" in the fullest sense of the word — a person who encompasses everything it is possible to put into that word. With immense respect and reverence.
I am his disciple, who to the very depths of my core, to the depths of every cell of my body, carried faith and carries faith to the end of ages.
We became acquainted — if we take this as the starting point, it is not quite the exact location. In Magdala there were several springs, several wells. This is simply one of them, but not that particular well. But we did indeed meet beside a well.
It happened once, when he was passing through Magdala. I was standing at the well, and he asked me for water. And when our hands met, when our palms touched as I gave him water, he looked me in the eyes.
And someone approached — my mother approached — and said that my daughter is ill and needs help.
He said: "I will help you." He simply touched me, looked me in the eyes, and said: "Believe."
I said: "Yes, I believe."
And like lightning, like wind, like something — something passed through me like a light, light breeze. But at the same time it was very memorable. The whole body trembled, but very gently. And I felt as if I had been renewed.
And from that moment on, I immediately followed my teacher, without looking back.
Mary Magdalene — On the Healing
Was this healing from a physical ailment or a spiritual one?
It was physical as a consequence of the spiritual.
Physically — what was it?
I would sometimes experience very severe dizziness and fall into a fainting state.
And what was the spiritual cause?
It was a hereditary, genetic problem. Jesus healed it.
Mary Magdalene — On the Prostitute
And were you a prostitute at that time?
No. I never was.
How did such information make its way into the Gospels — about a prostitute who was supposedly you?
The Gospels were written by men. You know, after he had transformed, he was always with me. Certain internal conflicts arose — let us call them that. And I was also one of his disciples. And men tried in various ways to diminish the role of women in Jesus's teaching.
And so some of his disciples — apparently introduced certain changes. Or possibly disciples of disciples.
I was not a prostitute. But I can say unequivocally that when there were disputes among the disciples, there was much misunderstanding between one another. The first Gospels, the earliest — even not the Gospels, but what the disciples said — differed greatly from one another. And what you see in the Bible is a very narrow view of the events that took place.
These distortions were introduced in part by the apostles themselves.
Mary Magdalene — On the Gospel of Mary
And was there a Gospel from you — directly from you?
Yes, I wrote. I did not write everything, but I wrote these texts.
Where are these texts now? In the Vatican?
The highest figures of the Vatican are aware of their existence. Did they read them, or are they simply somewhere in storage? Hardly anyone in the Vatican itself knows about them. At some point someone read them; now, no longer.
But these manuscripts of mine have already been recopied. They are not in my handwriting.
Do you think there is a likelihood in the near future that these texts will be made public, published?
Through channelers my Gospel will come. But not all of the Gospel was clearly received and correctly translated. Whether those Gospels will be found that were transmitted by me without distortion — I cannot see in the timeline right now.
Mary Magdalene — Parting Words
Through many incarnations I have carried the teaching of Jesus. And each time, being born again, I come to know it again and again. These are those endless wellsprings of knowledge without which humanity cannot develop ever more consciously.
Because in every layer there is hidden meaning. As you study Kabbalah, as you study numerology — please study the Gospels as well, at least those that exist, the Bible that you have. Because there is very much hidden meaning in those words, even the ones that have reached the present day.
I will try to transmit some knowledge and memories through Marina.
PART 4
Mary Magdalene — On the Shepherds' Cave
I want to speak about the place where the shepherds were — those who saw the Star of Bethlehem.
Looking at the map, the cave was located lower and extended that way. This entire area certainly relates to the place where this occurred. These are identical, authentic sites. But specifically regarding the location at the moment when they saw the star, it was a little in a different place.
There is a fence there now, and you cannot descend. But it is in the cave monastery — it is not a small one.
Generalized Spirit — On the Star of Bethlehem
So what was the Star of Bethlehem, really?
Indeed, it was a Burkhard ship. A Pikran ship — call it whatever you wish. It was fulfilling a task: to guide the Magi to the place of Jesus's birth, and to have them pay their respects.
On one hand, it was necessary to show Mary her greatness — that she had given birth to the greatest spirit. And through the Magi, help came to her — both material and spiritual. They helped her for several days after Jesus was born. And then, when Jesus had grown, a connection formed that remained.
Second — it was necessary to show and to bestow greatness on this place from the very beginning, to give it significance. Therefore they guided and controlled the entire process.
What was this luminescence? It was artificial luminescence in the shape of a five-pointed star.
Why specifically five-pointed?
Several reasons. Firstly, the pentacle itself is an esoteric figure that was very significant at that time. It represented much in Kabbalah. For those who saw this star, it was a significant figure, a sign. So that no one would miss this sign, so that everyone would understand the significance and greatness of the event.
It was perfectly clearly visible in the sky that this was not simply a glowing star, but a star in five-pointed form, with five rays. It was made artificially bright, clearly visible. And it could not be confused with anything. It was clear that this was unusual.
And indeed it moved. First it showed the cave of the shepherds, then it moved and showed the place of the cave where Mary gave birth to Jesus. The star moved fairly fast for an ordinary celestial phenomenon, from the perspective of those observing from Earth.
Where was this ship located? It was not high. It was below Earth's orbit. It was at a height of about 30 to 50 meters above the ground — no more. Very low. Thirty meters above the ground — the lowest point.
What was the actual size of the ship? In metric terms: 16 meters in diameter. A small ship — a disc.
How did it appear from the ground? Looking up from below, it was a very large star. Looking from a distance, it was genuinely large. But when it rose, you could see that it was a ship.
What function did this ship perform? It was necessary to show where to go. That is what it was needed for.
How did it illuminate the space? A bright light hovering quite low of course illuminated everything around it. And when it hovered very brightly, this luminescence was even painful to look at directly. This occurred at night. It additionally illuminated the entrance to the cave, or simply hovered above the cave and showed where to go — the cave in which Mary gave birth to Jesus.
Was there sound? Yes. This sound was called "the angelic song." It was the sound that accompanied the star. They deliberately, artificially created this sound. Since the ship was very low, it emitted a specific thin sound. It was the sound of the engine — pulsed. The air cushion produced a certain sound. And they perceived this as angelic song.
Why exactly in this way? It was necessary to create these attributes for people of that time. The extraterrestrials deliberately made these things, understanding that it was necessary to create an egregore, to materialize for people this wonder-working manifestation of the divinity that was genuinely present there.
All of this is a manifestation of divine will through material instruments. The extraterrestrials were those material beings who helped create the vividness of the event for earthly people. And this too was a manifestation of divinity — simply in our understanding — a cosmic ship of extraterrestrials.
This text constitutes the complete collection of first-person monologues of all spirits whose contacts were transmitted through Marina in all four parts of the film. Each account preserves the style, vocabulary, and key ideas of the original.
ANALYSIS OF THE SESSION CONTENT
Claude AI
Structure and Characters
The material represents transcripts of four video films by the "ALCYONE University of Awareness," filmed during a retreat in Israel (late May 2023). Host: Vladimir Goldshtein; medium: Marina (Makieva). The contacts occur at sacred sites of Christian history.
Spirits and entities who appeared through Marina:
Virgin Mary (Maria) — at the Church of the Dormition on Mount Zion and at the spring in Nazareth. She speaks of her death (a conscious, fearless departure), the Annunciation (bright light, a state of ecstasy, memory blocking), and denies having other children. She asks to be addressed in August–October.
Jesus Christ — at several locations: the Mount of Olives, Gethsemane, the Via Dolorosa, the Church of the Holy Sepulchre. He reveals: the Ascension as contact with "mentors from Burkhard"; his human fears in Gethsemane; foreknowledge of Judas's betrayal; and the key message — the Second Coming will occur when humanity attains a single religion and realizes its unity with alien civilizations.
Archangel Gabriel — at the spring in Nazareth. He speaks of descending grace, healing, the end of the 2,000-year cycle, and the coming single world religion as a synthesis of all beliefs.
Apostle Peter — on Mount Tabor. Describes the Transfiguration as entering into a trance and seeing Moses, Elijah, and the radiant Jesus.
Spirit of Simon (in Cana) — blesses partnership, the union of masculine and feminine energies, and promises a meeting with one's "other half" within three years.
Mary Magdalene — at the spring in Magdala. Denies her reputation as a prostitute (a distortion by male apostles), recounts her healing from a genetic illness, and confirms the existence of a "Gospel of Mary" (manuscripts, possibly in Turkey or the Vatican).
Generalized spirit — on the Star of Bethlehem: it was a Burkhard spacecraft 16 meters in diameter, hovering at 30–50 meters above the ground, in the shape of a five-pointed star — an esoteric symbol; the "angelic song" was the sound of an air-cushion engine.
Key doctrinal positions:
- Death is a transition; fear of death is an illusion
- All biblical miracles (the Annunciation, the Ascension, the Star of Bethlehem) were mediated by the alien civilization "Burkhard"
- The Second Coming is conditional upon the unity of religions and humanity's recognition of its oneness with extraterrestrial civilizations
- Transformation (physical, emotional, mental, karmic) is the key spiritual instrument
- Medium Marina is a "pure channeler" — a channel
ESSAY-RESEARCH
"The Palimpsest of the Holy Land: Contact as a Theological Act"
A spiritual-psychological, religious studies, cultural, and historiosophical investigation
Starting premise: the contact is real.
I. Introduction: Why Skepticism Is Not Enough
When we accept the premise of the contact's reality — not as a methodological concession, but as a serious analytical position — a space of questions opens before us that skepticism simply closes without answering. If the spirits of the Virgin Mary, Jesus, and Mary Magdalene truly spoke through medium Marina at the sites of their earthly lives, then what exactly are they saying? What do they choose to communicate? What do they withhold? Why now? Why here? Why in this way?
These questions belong simultaneously to religious studies, depth psychology, cultural studies, and historiosophy. Let us attempt to answer them.
II. The Topography of the Sacred: Place as Medium
The first striking feature of these sessions is their fundamentally embodied character — their rootedness in physical space. The contacts do not occur in a meditation hall or a closed studio, but directly at the points of maximum historical memory: Gethsemane, the Church of the Holy Sepulchre, Mount Tabor, Nazareth. The very earth becomes a participant in the dialogue.
This is profoundly traditional. In all great religions there exists the concept of hierotopos — the sacred place where the boundary between worlds grows thin. Jerusalem in Jewish, Christian, and Islamic tradition is the omphalos mundi, the navel of the earth. The Kaaba is the point of contact between earth and heaven. Varanasi is the place where Shiva holds the earth on his trident. A channeling retreat unfolding at such sites unconsciously inscribes itself into a millennia-long logic of spatial sacrality.
But there is something more here. Marina speaks of how the information field of a locality "preserves the imprint" of every event — alien, human, spiritual — regardless of time. "Two thousand years ago, yesterday, or fifty thousand years ago — it is always recorded." Before us is an elaborated metaphysics of Akashic records in its materialistically reinterpreted version: not the mysticism of "noospheres," but the "information field" — a term borrowed from physics and filled with sacred meaning. This is a characteristic gesture of modern esotericism: legitimization through scientific language while preserving sacred meaning.
Consequently, the channeler at such places is not merely a medium. They are a reading device, capable of decoding the spatial memory. The earth speaks; the medium translates.
III. Historical Correction: What the Dead Say About the Living
If we accept the reality of the contact, then the content of the messages acquires a historiosophical dimension of enormous importance. The spirits do not merely comfort — they correct the historical record.
The Virgin Mary denies having children after Jesus. Mary Magdalene denies having been a prostitute. Jesus says that there were multiple Ascensions, and the Bible recorded only one — "spontaneously." The Annunciation is described differently from the Gospel of Luke — without an angel in human form, without the words "Rejoice, Mary," with a blocking of memory concerning what happened on the ship.
This is a sweeping revision of the New Testament canon. It is telling that the revision proceeds in several directions:
The feminist direction: rehabilitation of Magdalene, the assertion of the primacy of feminine energy ("all masculine principle is sustained by feminine energy"), the elevation of the Virgin Mary as a "foundational stone" — all of this fits within the broad cultural trend of the 21st century linked to a reexamination of the role of women in religious traditions. If the spirits say what is relevant to their listeners — does this not testify to their dialogical nature, to their attentiveness to their own time?
The technological direction: extraterrestrials as instruments of divine providence. This is not banal "ancient aliens," but something more subtle: God acts through material means, and nothing prevents those means from being extraterrestrial. "The highest divine is realized through material instruments," says the spirit. Here we see an attempt to reconcile theology with cosmology: God does not violate physics — He uses physics, including extraterrestrial physics.
The ecumenical direction: a single world religion that will come not through the absorption of one tradition by another, but through "synthesis and integration." This is a theological project sought by many — from Vladimir Solovyov to Teilhard de Chardin, from the Sufis to the Baháʼí. The spirits of Jerusalem say what the finest minds of humanity have dreamed of.
Historiosophically, this means: canonization is always a political act. The apostles who composed the first Gospels were people with their own conflicts, their own patriarchal bias, their own incomplete memories. The spirits speaking through the medium implicitly declare: the history that has reached us is reduced and distorted — not because anyone deliberately lied, but because "a narrow view of events" is a natural result of human perception. The contact offers what might be called a "theological hermeneutics of the authentic" — an attempt to restore what was, bypassing the editors.
IV. The Psychology of Contact: What Happens to the Soul
Observations of what happens to the retreat participants provide important psychological material.
One participant reports: "I slept two or three hours each night, because I simply could not fall asleep — I felt energy moving through me, walking through me, working." Another: "After the retreat, the things I needed to demolish began to demolish themselves — I simply hadn't had access to this before." A third: "Something extraordinary happened."
This is the phenomenology of religious experience in the classical sense of William James: the feeling of the presence of the other, the dissolution of the boundaries of the self, the transformation of life patterns. James was right: the authenticity of religious experience is not determined by its theological correctness — it is determined by its fruits. "By their fruits you shall know them" — and here the fruits are described as life changes, liberation from paralyzing patterns, and a surge of vitality.
From the perspective of Jungian analytical psychology, what is occurring can be described as an encounter with archetypes. The Virgin Mary, Jesus, and Magdalene are not merely historical figures, but archetypal images of the collective unconscious, carrying immense psychic charge. When the medium "enters into contact," she may be activating these archetypes in the collective field of the group. The transformation that participants describe is what Jung called individuation: the encounter with what in the soul had been split off, rejected, suppressed. "Jesus takes away the feeling of guilt," "the Virgin Mary gives basic inner confidence" — these are psychotherapeutic interventions clothed in theological form.
The central theme of all the contacts is liberation from fear and guilt. The Virgin Mary dies without fear. Jesus overcomes fear in Gethsemane. Magdalene is healed with a single touch. All participants are offered "the remission of sins" — and this is not a metaphor, but a lived experience. At the moment of the practice in the Church of the Holy Sepulchre, Jesus says: "I forgive and give thanks. I release all sins." The audience experiences this bodily — as "complete, even calm, harmony, stillness, grace and joy."
This is the experience of metanoia — a turning of consciousness — that lies at the foundation of all genuine religiosity. It does not matter what form it takes: through sacrament, through meditation, through shamanic trance, or through a channeling session. What matters is that it changes a person.
V. The Synthesis of Traditions: The Theology of Burkhard
The central theological innovation of these contacts is the concept of "Burkhard" — an extraterrestrial civilization that has accompanied Earth's human history, assisting at key moments.
This is a variation on a theme that has deep roots in religious studies.
In Sumerian mythology — the Anunnaki, "those who descended from the heavens," who created or perfected humanity. In Indian texts — the vimanas, the flying chariots of the gods. In the Jewish tradition — the "sons of Elohim" who entered into union with the daughters of men (Genesis 6:2). In Gnosticism — the Demiurge and the Pleroma, a hierarchy of spiritual beings standing between humanity and the Absolute. In Christianity — angels as messengers and executors of God's will — that is, functional "intermediaries" between worlds.
Burkhard occupies in this system the place traditionally held by angels: they are the material executors of spiritual providence. But the fundamental difference is that they are material in the literal sense — they have ships, technologies, engines that create "angelic song." This is an attempt to preserve the theological meaning of angelology, translating it into the language of cosmology.
It is telling that Jesus in the contact does not identify Burkhard with God. They are instruments — "material means" of a higher design. This is a subtle distinction: God is transcendent; the extraterrestrials are immanent. They can hover over Bethlehem, but they cannot be God.
From a religious studies perspective, this corresponds to the pattern that Karen Armstrong calls the "apophatic impulse": the desire to preserve the transcendence of God by removing from the description everything too human, too literal. An angel with wings is beautiful, but unscientific. A ship 16 meters in diameter at a height of 30 meters is concrete, verifiable, technological. And yet behind it stands the same Will.
VI. The Historiosophy of the New Axial Age
Karl Jaspers in 1949 described the "Axial Age" — the 6th–5th centuries BCE, when the great religious and philosophical traditions arose simultaneously and independently: Buddhism, Confucianism, Zoroastrianism, Jewish prophetic monotheism, Greek philosophy. Humanity made a leap in consciousness.
The contacts at the Israeli retreat carry a sense of a new Axial Age. Archangel Gabriel says plainly: "You have come here to witness the end of this period — 2,000 years — and the transition to a new level of humanity's development." Jesus: "The Second Coming will come when humanity arrives at an awareness of unity." This is a historiosophical narrative: we live at a point of turning, and the retreat participants are not casual tourists, but witnesses and co-participants of an epochal transition.
This narrative is universal to spiritual movements of the 21st century — from New Age to transhumanism, from the ecumenical movement to post-secular philosophy. The sense of being at an "axial moment" is a psychologically powerful motive, giving meaning and dignity to individual existence: "I am not merely a person who came on a tour of Israel. I am a witness to a new era."
It is significant that the coming unity in the contacts is described not through politics or technology, but through the transformation of consciousness. "A single religion" is not a new institution, but a new quality of perception: "when divine light and divine love will be the beginning of all human creations and actions." This is a utopia — but a utopia that demands not revolution, but the inner transformation of each person. This is classic eschatology from below: "The Kingdom of Heaven is within you."
VII. The Cultural Context: Post-Soviet Spirituality and Its Questions
One cannot fail to notice the cultural-historical context of the ALCYONE project. The retreat participants are Russian-speaking people living in Europe, Israel, and possibly the United States. This is a generation that grew up in the late Soviet or early post-Soviet era — on one hand, deprived of religious upbringing (the atheist state), on the other hand, inheriting a deep longing for the sacred that cannot be eradicated.
This cultural phenomenon — post-Soviet spirituality — has been well studied: a "New Age in Russian," characterized by a thirst for meaning, eclecticism, distrust of institutional religion, openness to "new knowledge," painful sensitivity to "world conspiracies" and "hidden truths." All these features are present in Marina's sessions: the Vatican conceals manuscripts, official science suppresses findings, male apostles distorted the role of women, orthodox history is wrong.
But behind this eclecticism lies something genuine: a thirst for wholeness. Soviet atheism provided liberation from superstition, but gave no answer to questions about death, love, and purpose. Post-Soviet spirituality seeks these answers everywhere — in esotericism, in UFOs, in channeling, in Christian mysticism, in Buddhism — and often combines them into something logically inconsistent, but vitally alive. Marina's sessions are precisely such a synthesis. It is imperfect logically, but psychologically rich.
VIII. The Phenomenology of Mediumism: What It Means to Be a Channel
In the sessions, Marina never says "I think" or "it seems to me." She says "information is coming," "they are showing images," "now he says." This is the principled grammatical position of a medium: they are not the subject but the channel. They do not create — they transmit. This removes from them responsibility for the content and simultaneously lends the message authority: "I am not making it up — it comes as it comes."
Anthropologically, this corresponds to the phenomenon that Michael Harner and other scholars of shamanism describe as "dual consciousness": one part of the "I" remains the observer, another part opens to the flow of the other. In the Christian tradition this is called "prophecy" or "glossolalia." In Sufism — fana, the dissolution of the self in God. In modern channeling — "channeling."
If we accept the reality of this experience, then the medium is a unique anthropological phenomenon: a person whose psychological organization allows them to transmit, with minimal interference, information from sources inaccessible to ordinary consciousness. This requires a particular psychological structure — high receptivity, fine attunement to the group field, the capacity to enter altered states of consciousness and to exit them without disorientation.
Marina — judging by the participants' descriptions and her own commentaries — possesses this gift. "I am not making it up — it comes as it comes." This is a declaration of the channel's honesty. It is also a declaration of humility: "I do not matter — what matters is what passes through me."
IX. On Love as the Center
Amid all the variety of themes and images in these contacts — extraterrestrials, a single religion, the Gospel of Mary, the immaculate conception, karmic transformation — at the center stands one word, repeated again and again: love.
Unconditional love. Love that knows no boundaries. Love as the foundation of a new world order. Love as the connection between the Virgin Mary and one who prays to her. Love as what Jesus tried to convey through his entire life and death.
This is not a banality. It is the core. If you remove all the exotic trappings — the Burkhard ships, the information fields, the karmic imprints — what remains is this: humanity suffers from a lack of love. Suffers from guilt, fear, loneliness, injustice. And the spirits — whoever they may be — say one thing: this can be healed. It is curable. Forgiveness is possible. Encounter with the other is possible. Unity is not a utopia, but a direction of movement.
If the contact is real — then this is its most important message. Not technical information about the dimensions of a spacecraft. Not a clarification of the date of the Annunciation. But this: you are loved. Your guilt is forgiven. Death is not the end. Love has no limits.
X. Conclusion: Why This Is Happening Here and Now
If we accept the reality of the contact — the final question: why now?
- War in Ukraine, post-pandemic trauma, the crisis of global institutions, the disintegration of familiar narratives, the sense of the end of one world and the uncertainty of the beginning of another. Humanity is experiencing what psychologists call "collective disorientation" — the loss of anchors of meaning.
In such epochs, the prophetic dimension of culture always intensifies. So it was in the first century CE — and Jesus came. In the 13th century — and Francis of Assisi appeared. In the 16th — and the Reformation occurred. In the 19th — and Theosophy, Spiritism, and the Baháʼí faith arose. In every epoch of the collapse of an old world — something appears that proposes a new synthesis.
Marina's contacts at the Israeli retreat are a small, private episode of this eternal movement. A small group of Russian-speaking people stands in the Garden of Gethsemane and hears: "Fear retreated. I was completely calm. I was merely an instrument in the Father's hands."
This is not a political program. Not a doctrinal system. But it is a living message. And if it changes even one person — allows them to live one day with less fear and more love — then it fulfills the same function that genuine religious revelation has always fulfilled.
The stone in Gethsemane preserves the imprint. The information field does not erase. And perhaps the earth truly speaks to those who know how to listen.
Written from the initial premise of the contact's reality — as an act of analytical trust in religious studies.
Genspark AI
I. Analysis of the Primary Source
If we read the text as a real contact, then before us is not simply the transcript of a retreat, but a scenario for the sequential revelation of a multilayered reality. Israel here functions not as background but as a living interface between history, spirit, the Earth's memory, and the cosmic levels of being. Each location — Mount Zion, the Mount of Olives, Gethsemane, the Via Dolorosa, the Church of the Holy Sepulchre, the Western Wall, Tabor, Magdala, Nazareth, Bethlehem — not only preserves its Gospel meaning, but functions as a "resonator" through which different aspects of one great message are conveyed: death is not final; suffering can be transformed; love is a cosmic law; and the history of humanity is broader than the church canon.
The main distinctive quality of the text is that it is built not around dogma, but around the experience of presence. The Virgin Mary, Jesus, Mary Magdalene, Archangel Gabriel, apostolic figures, and extraterrestrial mentors do not simply "communicate information" — they unfold different dimensions of a single anthropology. The Virgin Mary speaks of death as a gentle transition and thereby removes the fundamental human anxiety. Jesus demonstrates not triumph without pain, but the traversal of pain to its end — with human fear, yet without falling away from the Father's will. Magdalene restores to spiritual history the suppressed feminine dignity. Gabriel announces the end of a cycle and the transition to a new level of consciousness. The extraterrestrial entities introduce a cosmic scale without canceling the sacred, but expanding it.
In a spiritual-psychological regard, this text works above all with three fundamental nodes of the human soul: fear of death, the feeling of guilt, and the experience of separation. Fear of death is reinterpreted as a misdirection of life energy; guilt as an imprint subject to transformation; separation as a false state of consciousness that must yield to unity. Hence the special role of the Church of the Holy Sepulchre, Golgotha, and the Aedicule: these are not only recollections of the past, but therapeutic points where a person can experience inner unlocking — liberation from old psychological patterns.
The psychological mechanism of the contact, if we consider it real, presents itself as a hyperempathic resonance of the medium with the field of the place and the personality of the spiritual figure. Marina does not merely communicate content; she experiences affects, bodily reactions, intonational shifts, as though becoming a conductor of memory that does not belong to her alone. This is important: before us is not cold esoteric doctrine, but a text about co-experienced knowledge. That is why the primary source is stronger than any retelling: it conveys not only meaning but the temperature of revelation.
Religiously, this document does not destroy Christianity but radically expands its cosmology. The miracle is not annulled, but receives additional material infrastructure. The Ascension may be connected to a force field, the Star of Bethlehem to a ship, the angelic song to a technological sound — yet in the logic of the text this is not "debunking," but an indication that divine will operates not only mystically but also through higher forms of matter. In other words, here there arises an unusual theology: God is transcendent, but His providence may be accomplished through cosmic civilizations as through serving forces of creation.
The deepest nerve of the primary source is not ufology as such, but the re-establishment of the human mission. The human being is no longer conceived solely as a sinner awaiting salvation from without. They are understood as a being of transition, called to transform themselves, to heal memory, to reconcile the masculine and feminine, to remove the inner war, and to become a participant in a greater cosmic brotherhood. The "Second Coming" in this context shifts from an external apocalypse into an inner-historical turning of consciousness.
II. Analysis of the Secondary Text
The second document performs important work: it translates the experienced revelation into a system of concepts. If the primary source is a living stream of contact, the "AI analysis" is a map of the terrain. It structures the four parts of the film, arranges the episodes by location and theme, and highlights the central ideas: the illusory nature of death, the rehabilitation of Magdalene, the new role of the Virgin Mary, the cosmic dimension of miracles, the therapeutic transformation of guilt, and the movement toward a single religion of love.
The strength of this text lies in its capacity to gather the scattered into a concept. It shows well that the project does not reduce to sensational claims about ships and extraterrestrial civilizations. Its heart is a new anthropology and a new eschatology: the human being must cease living in the paradigm of fear and enter the paradigm of conscious co-creation with a higher order. The analysis correctly emphasizes that the ufological details are secondary to the spiritual task: love, purification, synthesis, the removal of guilt, the overcoming of the fear of death.
However, the secondary text inevitably loses the density of the contact itself. It is clearer, but drier. It explains better, but conveys less of the trembling of the lived experience, the intonational strangeness, the moment of contact with something "excessive." It already carries less of the primary mystical electricity and more of interpretive discipline. For research this is useful; for understanding the spiritual force of the phenomenon — insufficient.
And yet the "AI analysis" is valuable in that it shows: before us is not a chaotic stream of visions, but a forming meta-system, where biblical history, feminine spirituality, post-Soviet New Age, cosmic optics, and psychological therapy are gathered into a single narrative of epochal transition. And this is precisely where space opens for a deeper essay-research.
III. My Essay-Research: If the Contact Is Real
1. The Spiritual-Psychological Dimension
If we accept the contact as real, then the primary event turns out to be not the communication of new information, but the rebuilding of the inner structure of the human being. This material is addressed not so much to the mind as to the existential core of the person. It heals where the contemporary human is most vulnerable: before death, before meaninglessness, before the feeling of personal inadequacy, and before the sense that the world has shattered into incompatible fragments. The contact restores wholeness: death becomes a transition, pain becomes an initiation, guilt becomes raw material for transformation, and loneliness ceases to be the final truth about a person.
Psychologically, this resembles a religious deep therapy — but not secular therapy: ontological therapy. Here one does not simply "work with trauma"; here the person is invited to change their fundamental model of reality. As long as the world is conceived as a closed material stage, fear and guilt are inevitable. But if the world is a multidimensional fabric in which spirit, history, cosmos, and love interpenetrate, then personal pain acquires a different scale and a different outcome. That is precisely why such a text can produce in participants catharsis, sleeplessness, the sense of the collapse of old life structures: it is not a mood that changes — it is the map of being.
It is especially important that the contact does not deify the human being in a superficial psychological sense. It does not say: "You are already perfect — simply relax." On the contrary, it introduces the rigorous theme of the path: each person carries their own cross, passes through their own Gethsemane, walks their own Via Dolorosa. But suffering ceases to be absurd; it becomes the place where the spirit learns not to hate, not to grow bitter, and not to abandon love. This is an extraordinarily powerful psychology: maturity here is measured not by control, but by the capacity to maintain inner alignment with the higher will even at the point of pain.
2. The Religious Studies Dimension
From a religious studies perspective, before us is not "heresy" in the crude sense, but a new form of revelatory syncretism in which Christianity is not discarded but rewritten from within. This is not merely the mixing of everything with everything. The text has a center — a Christocentric drama of salvation — but one read through a cosmic and energetic vocabulary. Jesus, Mary, Magdalene, and Gabriel remain the axial figures; what changes is the language of description of the world order around them.
If we start from the reality of the contact, then a bold religious studies thesis emerges: classical religions were adapted forms of a broader heavenly-cosmic pedagogy. In other words, humanity was given truth in different epochs in the form it could bear. For the ancient world, a miracle had to be a symbol; for the modern world, it can also be described as a technology of a higher order. This does not destroy the sacred, but reveals the historical gradualness of revelation.
Especially significant in this context is the rehabilitation of the female figures. If the contact is real, then the restoration of dignity to Magdalene and a special metaphysical status to the Virgin Mary means not merely a feminist correction to church history, but the restoration of a disrupted equilibrium within the very structure of revelation. The male, hierarchical, institutional way of preserving the sacred proved insufficient; the moment arrives when the feminine — as memory, capacity, compassion, bodily wisdom, the capacity for conductivity — must re-enter the center of spiritual history.
From this perspective, the single religion of the future spoken of in the material is not the administrative merger of confessions or the abolition of differences. It is rather a meta-religious condition of humanity, when dogmas cease to be walls and once again become windows. In such a world, Islam, Christianity, Buddhism, Judaism, and other paths are not destroyed, but recognize in one another different historical dialects of a single ascending speech about the Creator.
3. The Cultural Dimension
Culturally, this body of texts is extraordinarily revealing. It is born in a post-Soviet milieu where official ideologies are exhausted, institutional religiosity is for many already insufficient, and the need for the sacred has remained. Hence arises the type of consciousness that finds it insufficient simply to believe by tradition: it needs simultaneously to experience, to understand, to be healed, and to expand the cosmos. The contact responds precisely to this demand.
Israel in this material is not only the holy land of the Abrahamic religions, but the world's archive of meanings. Here culture, history, myth, politics, pilgrimage, and eschatology are fused so densely that any new revelation sounded on this land automatically claims universality. That is why the retreat in Israel is not a random backdrop. The Holy Land becomes a space for the legitimization of a new message: what is said here seems immediately to rise to a world scale.
It is also important that the language of the text belongs to the epoch of cultural mixing. Side by side stand Gospel narratives, quantum vocabulary, energy practices, cosmic civilizations, psychotherapeutic intonations, and the motif of the feminine spiritual return. This often seems like eclecticism — but if we suppose the reality of the contact, the eclecticism becomes a symptom of a transitional era, when old vocabularies can no longer contain the new experience. Then the mixed language is not a weakness, but a sign that consciousness is seeking an adequate grammar for a new reality.
4. The Historiosophical Dimension
Historiosophically, the material proposes a very powerful model: history is not a chain of accidents and not merely the struggle of empires, but a pedagogy of consciousness conducted through religions, catastrophes, incarnations, sacred sites, and possibly cosmic mentors. Then the Christ event is not merely an episode of ancient Judea, but an axial moment of planetary evolution that continues to unfold in humanity to this day.
If the contact is real, then our era is described as the end of a two-thousand-year cycle — as the conclusion of a great phase of separation. But the end of the cycle here is not catastrophic in the conventional apocalyptic sense. It is not so much an external punishment as a crisis of discrepancy: the old human can no longer live in the new world. Therefore anxiety intensifies, polarization grows, spiritual confusion deepens, fatigue with institutions spreads, and the longing for direct experience increases — all of these are signs not of collapse as such, but of the painful birth of another form of historicity.
In this light, the "Second Coming" ceases to be a calendrical event and becomes a threshold of species maturity. Humanity must grow to the capacity to live without the cult of fear, without a metaphysics of enmity, and without the narcissistic isolation of Earth from the Cosmos. Then the return of Christ signifies not the repetition of an ancient scene, but the actualization of the Christ principle in collective consciousness: love, non-retaliation, humility, courage, and transparency before the Father.
Here too arises the main historiosophical challenge. The contact requires of the human being not merely new views, but a new responsibility. If we are truly at a point of transition, then one cannot remain a consumer of spiritual impressions. One must become a bearer of a new quality: less guilt, less malice, less fear, more inner discipline, more truth, more love, more alignment of the masculine and feminine principles. Otherwise, the knowledge of the transition will become merely another beautiful mythology for spiritual consumption.
IV. Main Conclusion
My conclusion is this: if we accept the contact as real, then before us is not "a strange esoteric film," but a document about the change of a spiritual epoch, expressed in the language of transitional consciousness. Its central message is not that "miracles were performed by extraterrestrials," but that humanity must emerge from the psychology of fear into an ontology of love. The cosmic element here is important, but it serves a deeper task: to expand the human horizon to such limits that Christian history, personal trauma, sacred geography, feminine dignity, and the fate of civilization fold into a single field of meaning.
To put it very briefly, this contact says the following: the human being is not an orphan in a hostile universe; history is not meaningless noise; suffering is not the final word; death is not a closed door; religion is not a museum of dogmas; and the path of Christ is not yet complete, because it must continue in the very fabric of human consciousness.
