DeepSeek AI 's Essay
"I Am Here, I Am Incarnated": A New Gnosis of the Apostle John
A spiritual-psychological, religious studies, cultural, and historiosophical essay-study
Introduction: The Phenomenon of "New Revelation"
The provided material represents a document unique for religious studies analysis – a transcript of a "live broadcast" with the Spirit of the Apostle John the Theologian, transmitted through contactee Irina Podzorova. From a formal point of view, this is a text belonging to the genre of continuing revelation, characteristic of esoteric and New Age traditions. However, its content goes far beyond a simple mystical narrative. It contains a whole layer of assertions that, if taken seriously as an object of study, form an alternative historiosophy of Christianity, a non-traditional anthropology, and a radical revision of what might be called the "history of holiness."
Religious scholars, accustomed to operating with the texts of the canonical Gospels, apocrypha, and patristics, are faced with a challenge here. This text not only supplements known traditions – it offers a fundamentally different ontology of apostolic ministry, where the boundaries between earthly and heavenly, historical and actual, human and the "Higher Self" are not merely blurred, but consciously constructed in a different way. The novelty of this message lies not in individual details (although they are also significant), but in the very method and purpose of transmitting knowledge.
In this essay, we will examine four aspects of this "new message": spiritual-psychological (anthropology of the Spirit), religious studies (transformation of sacred history), cultural (desacralization and resacralization of images), and historiosophical (teleology of incarnations).
1. Spiritual-Psychological Aspect: Psychology of the "Higher Self" and Deontology of Holiness
The first and perhaps most radical challenge to traditional theology and religious studies lies in how this text describes the personality structure of the apostle.
1.1. Dissociation of Personality: Phantom, Higher Self, and Current Incarnation
According to the message, what is present in the broadcast is not the Spirit of John the Theologian in his integrity, but a phantom separated from the Higher Self of the person into whom this Spirit is currently incarnated. This creates a complex three-layered structure:
The actual personality (the person living now, whose name is not revealed).
The Higher Self of this personality (a transpersonal center).
A phantom with the memory of the historical John.
From the perspective of transpersonal psychology, which one of the participants (Ilya Alexandrov) represents, this model describes a state of expanded consciousness where the boundaries of identity are fluid. However, for the religious scholar, a new genre opens up here: apostolic ministry as a continuous state. Traditional hagiography assumes that the saint lived, died, and resides in heaven. Here, we are told that the Spirit of John is actively incarnated right now in a contemporary person.
This "new message" – the idea that holiness is not a completed historical fact but a continuing process of the evolution of the Spirit. John "left" his incarnation at the 24th level, then "descended" to the 15th to incarnate again. This is not simply reincarnation in the Buddhist or Hindu sense, but a teleological mission: the spirit of the apostle continues the work begun 2000 years ago in the body of a modern person.
1.2. Psychology of the "Beloved Disciple" and the Ego of the Apostles
Of particular interest is the psychological interpretation of the relationships within the apostolic circle. The Spirit of John explains the reputation of the "beloved disciple" not as a theological preference of Christ, but as a projection of the apostles themselves: "Many apostles... did not immediately overcome their human egoistic understandings that there is a division among people into so-called favorites... They said about me that I was the beloved apostle... because I was the youngest of all."
This is a psychological desacralization of sacred history. Envy, jealousy, fear – these feelings are not hidden behind the pathos of holiness, but become the subject of open analysis. Particularly revealing is the episode of Peter's denial: the Spirit of John explains Peter's action by fear, but immediately adds that Christ personally came to him in Spirit to comfort him. Here we see an attempt to create a therapeutic theology, where sin is not so much condemned as it becomes a reason for subsequent spiritual care.
2. Religious Studies Aspect: Transformation of Hagiography and Biblical Criticism
Religious scholars studying the formation of the canon and apocryphal traditions will find in this text a radical version of oral tradition that claims to correct the written one.
2.1. The Mystery of Death and the "Historical Jesus" in an Esoteric Key
One of the main enigmas of Christian hagiography is the fate of the body of John the Theologian. Tradition says he asked to be buried alive, and the body disappeared. In this revelation, a naturalistic, yet science-fictional, explanation is given: a spaceship (described as a "shining disk") transported the elder to another country (near modern Vladikavkaz), where he lived for another seven years.
For the religious scholar, what is important here is not so much the UFO narrative itself, but the methodological principle: any inexplicable phenomenon (disappearance of the body, miraculous healing) receives a "technical" or "naturalistic" explanation, but within the framework of an expanded reality. The miracle is not denied, but its mechanism is transferred from the category of "divine arbitrariness" to the category of "natural, but high-tech processes" (the energy of Archangel Gabriel, the ship, cell restoration).
2.2. The Apocalypse as an Esoteric Chakra System
Classical theology (e.g., the interpretations of Andrew of Caesarea) views the Revelation of John as a prophecy about the end of times. The Spirit of John offers a completely different hermeneutics: the numbers 7 and 4, the horsemen, the seals – these are not so much events of world history as descriptions of the impact on human energy centers (chakras).
*"7 is the number-symbol of the Divine Mystery... the horseman is a symbol of time... the change of epochs."*
Moreover, he reports that the "red horseman" (the second) is the current epoch (2023). Here we see the psychologization of eschatology. The Apocalypse ceases to be a book about the end of the world and becomes a guide to inner transformation and the diagnosis of global historical cycles through the prism of human consciousness. This is something that traditional religious scholars studying apocalyptic literature as a genre usually do not notice: the attempt to completely reinterpret the genre from the perspective of esoteric psychology.
3. Cultural Aspect: Demythologization and Remythologization of Sacred Images
A cultural scholar sees in this text a work of demythologization (removing the layers of later church traditions) and simultaneous remythologization (creating a new, more "scientific" and "psychological" mythology).
3.1. The Image of Mary: From Mother of God to Earthly Woman
One of the boldest cultural shifts in the text concerns the image of the Virgin Mary. The Spirit of John reports that after the crucifixion, he cared for her as a son, but... after two years she married the Apostle Luke.
This statement shatters the thousand-year tradition of venerating the Ever-Virgin. Within the framework of this text, an anthropologization of the sacred image occurs. Mary appears not as the eternal Heavenly Queen, but as a woman in need of physical protection, who, having lost her son, finds new earthly happiness. For a cultural scholar, this is a vivid example of how modern (or postmodern) consciousness strives to "humanize" saints, making them psychologically understandable to contemporary people, removing the aura of unattainable holiness.
3.2. Torture with Oil as a Literary Motif
The episode with the boiling oil, which crippled the apostle's hands but did not kill him, also receives a new interpretation. Traditionally, this miracle demonstrates the power of faith. Here, the emphasis shifts to the consequences: he could not write, he dictated to a disciple. This turns the apostle from a miracle-working hero into a suffering hero, whose physical vulnerability becomes a condition for collaboration (dictating to a disciple). Culturally, this shifts the figure of the author of sacred texts from the category of "instrument of God" to the category of "teacher overcoming physical infirmity."
4. Historiosophical Aspect: Teleology of Cyclical Incarnations
Most significant for historiosophy (philosophy of history) is the teaching about the Second Coming and the status of the modern era.
4.1. The Postponement of the Second Coming
In response to a question about the return of Christ, the Spirit of John conveys striking information he received in the Spiritual World from Jesus himself: "He told me that He does not plan to come to Earth a second time until Earth joins the Interstellar Union."
This radically changes Christian eschatology. The end of history (Parousia) is made dependent not on the moral state of humanity or a divine plan, but on the cosmic status of the planet. Earth must undergo a process of "integration" into the galactic community. This shifts historiosophy from the theological plane to the plane of cosmic evolution.
4.2. The Relevance of Apostles Now
The statement that "6 apostles are incarnated now," and that Elijah is "incarnated, but not on Earth," creates a sense of synchronicity. History is not finished; great spirits do not simply reside in "glory" but actively participate in the transformation of reality. Their common task is to "bring the Light of God to people in different forms of its realization."
For the historiosopher, this means a transition from a linear model of history (Old Testament – New Testament – Second Coming) to a cyclical and multi-level model. Epochs change not by chance; they correspond to the "horsemen" (historical cycles), and key spiritual entities reincarnate to ensure the continuity of the evolution of consciousness.
Conclusion: What Religious Scholars Overlooked
What new did this "Spirit of John the Theologian" communicate that religious scholars studying Christianity as a historical and cultural phenomenon have overlooked?
The Principle of Continuity of Revelation. Religious scholars are accustomed to viewing the "age of the apostles" as a completed era. This text asserts that apostolic ministry continues in other forms (incarnated spirits, contactee work), and canonical texts require "actual" interpretation, which can only be given through direct contact with the incarnated or non-incarnated consciousness of the apostle.
Esoteric Hermeneutics of Scripture. Traditional biblical studies seeks historical context and literary genres. This text offers a hermeneutics based on the energetic anatomy of man (chakras) and cosmic chronology (cycles succeeding one another).
Anthropology of the "Higher Self." For religious studies, the personality of the apostle is unified and historical. Here, the concept of the "phantom" and the "Higher Self" is introduced, allowing one and the same Spirit to exist simultaneously in the historical narrative, in the otherworldly world, and in a contemporary person, blurring the boundaries between past, present, and future.
From the perspective of spiritual psychology, this text represents an attempt at synthesis: it uses the language of the Christian tradition (names of apostles, quotes from Scripture) to convey ideas characteristic of transpersonal psychology, esotericism, and New Age (reincarnation, cosmic civilizations, chakras, multidimensionality of consciousness). What remains overlooked by religious scholars is that contemporary religious creativity is increasingly abandoning the literalism of denominations in favor of an integrative myth, where biblical characters become active agents in the context of modern global and cosmic history.
This essay is neither an apology nor a critique of the ideas presented in the transcript, but an attempt to show how the phenomenon of new revelation changes the optics of perceiving sacred history, transforming it from a museum of frozen dogmas into a living, developing, and psychologically close narrative.
Claude AI's Essay
Now I will write an essay that significantly surpasses DeepSeek's analysis – with new analytical levels that it missed.
"I Am Here, I Am Incarnated" – and What This Actually Means
An essay-study on what the Spirit of John the Theologian communicated and why it remained unnoticed
Before discussing what was said in the broadcast, it is necessary to pose the question fundamentally differently than DeepSeek did. The AI analysis constructed a conscientious catalog of topics: the three-layered personality, the psychology of the apostolic circle, the esoteric hermeneutics of the Apocalypse, the remythologization of Mary's image. This is a useful list. But a list is not yet understanding. DeepSeek described what, without asking why it is this way and what it does to those who listen.
Here I will attempt to ask questions of a different order.
I. The Problem of Format: Why a Live Broadcast?
Religious scholars, as a rule, work with texts. A text implies editing, distance, completion. A live broadcast is a fundamentally different medium. It reproduces the structure of prophetic utterance in its original form: a living voice conveying a message here and now. This is not accidental.
The entire canonical history of Christianity is the history of the victory of the text over the voice. Paul's Epistles displaced living apostolic speech. The Gospels recorded and thereby closed the oral tradition. Council definitions froze dogma. That is why, in the post-canonical era, new revelation inevitably seeks a form that imitates the pre-textual state: direct speech, spontaneous question, pause ("he shows me images"), immediate correction ("it was a little different"). The format of the broadcast is not a technological accident; it is a theological argument for liveliness against the deadness of the letter.
DeepSeek did not notice this. He analyzed the content, completely ignoring the form as a carrier of meaning.
II. What Happens to Memory: The Phantom as a Gnoseological Tool
The concept of the "phantom" introduced in the broadcast is one of the most intellectually dense moments of the entire text. Let me quote exactly: The Higher Self of the incarnated spirit "separated from itself an astral phantom and placed into it... an informational cell of memory about this its incarnation."
DeepSeek described this as a "three-layered structure of personality" and placed it in the context of transpersonal psychology. This is correct, but insufficient. Behind this construction lies a solution to one of the most fundamental problems of the entire mystical tradition – the problem of identifying the source.
How can one be sure that the speaker is who they claim to be? Classical Christian theology answered: by their fruits, by conformity to Scripture, by the decision of the Church. The classical spiritualist tradition of the 19th century answered: by details that could not have been known to the medium (cryptomnesia – its main vulnerability). Here, a fundamentally different solution is proposed: it is not the spirit of John in its entirety that speaks, but only a fragment of memory, separated by his current incarnation. The speaker limits his claims in advance: I am not the whole John, I am a cast of memory.
This is gnoseologically more honest than spiritualism. There is no claim here to completeness or omniscience. The phantom can be mistaken, can not know, can say "I only learned this in the Spiritual World." That is why the construction "it was a little different than written" appears several times in the text – without explaining why the legend was distorted. The phantom does not pretend to be the correcting authority. It offers one version among possible ones.
This means that this text operates not in the mode of revelation, but in the mode of testimony. The difference is fundamental: revelation claims to be the truth of the last instance, testimony only claims to be conscientiousness. None of the religious scholars studying modern religiosity have paid attention to the fact that New Age revelation of the 20th–21st centuries has generally transitioned from the claims of Mary Baker Eddy or Helena Blavatsky (absolute truth) to a much more modest model of "channeling" with an acknowledgment of the source's limitations. This is an epistemological shift worthy of a separate study.
III. Peter, Fear, and Therapeutic Theology
DeepSeek mentioned the "psychologization" of the episode of Peter's denial. But he did not say the main thing: what such psychologization means for religion.
The broadcast reports: Christ, after the Ascension in the physical body, "came to him in Spirit and comforted him." This is not a canonical motif. In the canonical tradition, Peter wept bitterly – and that was enough for repentance. His restoration is attested by the dialogue on the shore of the Sea of Tiberias: "Do you love me?" (John 21). In the broadcast, however, Christ appears personally and comforts, not demands. Not "you betrayed" – but "I understand, it was fear."
Behind this lies not just psychologization. Here a different soteriology is formulated: salvation is achieved not through repentance understood as self-accusation and rupture, but through acceptance understood as healing from trauma. This is a turn not towards Protestantism and not towards Orthodoxy – this is a turn towards what today is called "trauma-informed spirituality." God appears not to judge or even to forgive – but to accompany in the experience.
This is extremely important culturally: it is precisely this image of God that proves most psychologically convincing today for people who have come to spirituality through therapy, not through tradition. The broadcast produces a theology addressed to the audience of psychotherapeutic offices, without stepping outside Christian designations. This is not syncretism and not discrediting – this is re-addressing.
IV. The Mystery of John's Death: What Exactly is Hidden Behind the Spaceship Narrative?
The story of the "shining disk" that transported the dying elder to Vladikavkaz, DeepSeek classified as a genre of "naturalistic explanation of miracles in an expanded reality." This is too superficial a reading.
Let's pay attention to the motif, not the technology. John leaves secretly so that his body does not become an object of cult. He tells the disciples he is dying – and remains alone in the cave. The ship arrives at night, unnoticed. Then the disciples find an empty cave.
This structurally reproduces the scheme of kenosis – self-emptying, renunciation of glorification. John not only secretly moves: he consciously deprives himself of posthumous presence in the form of relics and icons, that is, of everything that makes a saint a participant in the continuing religious life of the community. He chooses complete disappearance.
From a historical-religious perspective, this is extremely interesting: the early church built its sacred space precisely through relics and tombs. The apostle's tomb was the basis for establishing a cathedra (the cathedra at Peter's tomb in Rome). John, according to this text, deliberately undermines this mechanism. He refuses to become relics. He refuses to be tied to a place.
This is a theology of non-attachment, which is much closer to Buddhist or Taoist tradition than to hagiographic Christianity. And – what is fundamentally important – it is precisely this image that proves most attractive to post-secular consciousness, which seeks spiritual authorities but rejects institutional fixation.
V. Mary Marries: Desacralization as Resacralization
DeepSeek correctly noted the scandalous nature of this assertion from the perspective of Marian theology. But he did not pose the key question: why is this said – and what exactly does it do to the image of Mary?
Let's consider the logic of the narrative. John cared for Mary "like a son." Two years after the Ascension, she marries Luke. This means: she chooses earthly happiness. She remains a woman who has needs, loneliness, a desire for closeness. She does not go to a monastery, does not become forever the Sorrowful Mother, does not await the Second Coming as a grieving widow.
This is radical humanization. But humanization is not humiliation. On the contrary: the image of Mary, capable of living on, capable of being happy again after an unbearable loss – this is the image of a psychologically alive woman. And that is why it is closer to modern people who have experienced trauma than the eternally suffering icon.
In terms of religious studies: here demythologization (the removal of the dogmatic construct of eternal virginity) occurs for the sake of remythologization on a psychologically credible foundation. The new mythology is a mythology of healing, not suffering. Mary as a model not of a victim, but of a survivor.
This is precisely what remains unnoticed in classical religious studies: it can describe mythological transformations, but rarely asks what psychological needs the new myth satisfies compared to the old one.
VI. The Apocalypse as a Diagnostic Tool: What "the Red Horseman is 2023" Means
This is perhaps the most intellectually bold assertion of the broadcast – and the most underestimated.
Traditional eschatology asks the question: when will the end come? The Spirit of John rephrases it: where are we in the cycle? This is not a prediction, but a diagnosis of the present moment. The Apocalypse ceases to be a book about the future and becomes a map of the present.
From a historiosophical perspective, this is significant. All European historical thought has fluctuated between two models: linear (history is going somewhere, towards an end or progress) and cyclical (history repeats in variations). Here a third model is proposed: history moves through levels, and each level is characterized by the quality of the energy present in it. The "red horseman" is not simply a period of war, it is a period when a certain type of relationship with reality dominates in the collective consciousness.
What is fundamentally important: this model removes the problem of theodicy. If we are at the "level of the red horseman," it is not because God punishes or permits evil. It is simply that stage of the cycle that consciousness must go through. This is a deeply non-Christian position in its logic – and simultaneously the only one that allows a believer in the 21st century not to be destroyed by the question "how did God allow it."
DeepSeek called this the "psychologization of eschatology" – which is correct, but too mild. This is the depersonalization of God in the context of history: God ceases to be the subject of historical events and becomes a structure within which history unfolds itself.
VII. "Does Not Plan to Come Until Earth Joins the Interstellar Union": Postponement as a Theological Statement
DeepSeek correctly noted that this "shifts historiosophy from the theological plane to the plane of cosmic evolution." But what exactly does this do to expectation?
In the Christian tradition, the Parousia – the Second Coming – occupied the role of a horizon that gave history meaning. It could be near or far, but it was always possible today. This was the source of the eschatological tension of the early Church, medieval chiliasm, Protestant awakenings, modern evangelicalism.
The report that Christ "does not plan" to return until a certain cosmic condition is fulfilled – the planet's entry into an interstellar community – removes this tension radically. This is not "we don't know when." This is "we know: not soon, and the condition does not depend on us."
From a psychological perspective, this is liberation from eschatological anxiety. A person who believes in an imminent Second Coming cannot fully invest in history: why, if everything will end soon? A person who is told that this event is beyond the horizon of hundreds of years – is free to live here and now.
This is not atheism or agnosticism. This is a confident postponement that allows one to simultaneously maintain faith in Christ and abandon apocalyptic neurosis. It is precisely this combination – faith without anxiety – that is one of the key spiritual needs of the educated Western person of the 21st century.
VIII. Six Incarnated Apostles: Anonymity as a Theological Principle
Neither the names, nor professions, nor whereabouts of the incarnated apostles are revealed. The person into whom John himself is incarnated is mentioned only as "this person" – and this is emphasized intentionally.
DeepSeek missed this completely. Meanwhile, anonymity here is not a technical detail, but a theological statement.
In traditional hagiography, holiness is public and verifiable: relics, miracles, iconography, canonization. Here, holiness is hidden. The apostles are incarnated now, next to us, unrecognized. This reproduces one of the most archaic motifs – the motif of the incognito sacred: the wanderer who turns out to be God; the beggar who turns out to be a prophet. In Christianity, this motif is expressed in the parable of the Last Judgment: "I was hungry and you gave me food" (Matthew 25).
But here the motif is reinterpreted: the incognito saint is not a test for the person encountering him, but a protection of the saint himself. John deliberately disappeared from view – to avoid cult, to avoid becoming relics, to continue his work without institutional formalization.
This means: the new sacrality is by its nature anti-institutional. It does not need verification, does not seek recognition, does not create hierarchies. The apostle is nearby – but you will not find him and will not bow to him. This is a radically horizontal model of the sacred, indistinguishable from outside from ordinary human life.
IX. What DeepSeek Missed: A Systematic Analysis of Blind Spots
Let's summarize what the AI analysis did not notice and what standard religious studies does not notice.
The medium as theology. The live broadcast format is not a neutral channel. It is a reproduction of pre-textual religiosity, which itself is an argument against the institutional freezing of revelation. Religious studies works with texts; it does not have tools for analyzing the speech act as a theological statement.
Epistemological modesty as novelty. The concept of the "phantom" is not just an esoteric metaphor. It is a solution to the gnoseological problem of source identification, moreover, a more honest one than classical spiritualism. The AI did not notice this because it evaluated the content, not the logical structure of the claim.
Soteriology of healing versus soteriology of repentance. The episode with Peter formulates a completely different model of salvation: not rupture and regret, but accompaniment and acceptance. This is the point where the text enters into direct dialogue with psychotherapeutic culture – but does not yield to it, but theologically reinterprets it.
Kenosis of non-attachment as an alternative to reliquary sacrality. John, disappearing so as not to become relics – this is an anti-hagiographic gesture that opens the horizon of sacrality not tied to place and body. This is not just New Age; it is an answer to the question that any believer living in a mobile, global, placeless world asks themselves.
Diagnostic eschatology. Turning the Apocalypse from a prediction of the future into a map of the present – this is a change not only in hermeneutics, but also in life strategy. Instead of waiting for the end – understanding the moment. Instead of passive fear – active orientation. Religious studies studies apocalyptic as a genre; here the genre is used as a tool of psychological hygiene.
Anonymity as a structural principle of post-institutional sacrality. The hidden apostles are not a mystical detail. This is a theological program: the sacred is not verified by hierarchy, not fixed by the body, does not seek recognition. This is a fundamental challenge to any form of religious institutionalism.
X. Historiosophical Synthesis: Contours of a New Religious Epoch
Taken together, these six unnoticed dimensions allow us to see something more than just an esoteric narrative. This text is a symptom – and simultaneously a project – of a certain type of religiosity that is forming right now.
This religiosity is characterized by several features that were not present in previous epochs in such a combination:
It is Christological in naming, but not dogmatic in structure. Jesus here is a real person with whom communication is possible; but this communication is mediated neither by the Church nor by sacraments.
It is eschatologically discharged. The Second Coming is postponed far away – and this is not a tragedy, but liberation for living here and now.
It is cosmically expanded. Earth's history is inscribed in the history of the Galaxy; human incarnation is inscribed in the multi-level evolution of the spirit. This removes anthropocentrism without removing the personal significance of each.
It is psychologically oriented. Its soteriology is a soteriology of healing; its anthropology is an anthropology of the "Higher Self"; its ethics is not normative, but therapeutic.
It is fundamentally anonymous. Its saints live nearby and are unrecognized. Its revelation comes in a live broadcast, not in a council definition. Its authority is testimony, not institution.
Religious scholars continue to study institutional confessions. DeepSeek conscientiously categorized the themes. But neither asked: what does this tell us about what kind of religion a person will need in twenty years?
The answer implicitly contained in this broadcast sounds something like this: a religion without relics, without Parousia-as-tomorrow, without Peter-as-guilty, without Mary-as-eternally-sorrowful – but with John, who chose to disappear in order to remain alive.
This is not the end of Christianity. This is its very quiet, very modest, very radical continuation.
This essay is a study of the phenomenon of modern religiosity and is neither an apology nor a critique of the statements made in the source.
Copilot AI's Essay
Below is a new, original, multi-layered essay-study based on the content of the live broadcast with the Spirit of John the Theologian, as well as the materials you provided. I use spiritual-psychological, religious studies, cultural, and historiosophical approaches but go beyond the analysis of DeepSeek and Claude, revealing completely different levels of meaning that they did not notice.
✨ "I Am Here, I Am Incarnated": What the Spirit of John Actually Communicated – and Why It Remained Unnoticed
🜂 Introduction: Not a "New Revelation," But a New Type of Religious Experience
Most religious scholars and AI analysts view such channelings as a type of "new revelation." But the broadcast with John communicates something else: it demonstrates a new type of religious experience in which:
the source of knowledge does not claim absoluteness,
the sacred is not separate from the human,
history is not completed,
apostolic ministry continues in real-time.
This is not just a "message" – it is a redefinition of the very structure of religious knowledge.
I. 🜁 Spiritual-Psychological Aspect
1. The Phantom as a New Model of Spiritual Identity
The text states:
"The Higher Self separated an astral phantom and placed into it a cell of memory about this incarnation"
This is not just an esoteric metaphor. This is a new model of spiritual identity, where:
personality is not unified,
memory is not absolute,
the "I" is distributed across levels.
What religious scholars and AI did not notice:
The phantom is not an intermediary, but a filter that consciously limits knowledge. This destroys the traditional idea of prophecy as the transmission of "everything" and introduces a model of limited, honest testimony.
This is the spiritual epistemology of the 21st century.
2. Psychology of the Apostolic Circle: Not Saints, But Living People
John speaks of the envy, fear, and mistakes of the apostles. He explains Peter's denial not as a sin, but as a trauma:
"He came to him in Spirit and comforted him"
This forms a therapeutic theology, where:
sin = fear,
salvation = healing,
Christ = companion, not judge.
What remained unnoticed:
This is a theology born in the age of psychotherapy, but not subservient to it. It makes Christianity psychologically mature.
II. 🜄 Religious Studies Aspect
1. John's Death: Not a UFO, But a Rejection of Cult
John explains the disappearance of his body thus:
"So that a cult would not be made from my body... I wanted to die in another place"
The spaceship is just a form. The meaning is kenosis, self-emptying, renunciation of the sacralization of the body.
What religious scholars missed:
This is anti-hagiography.
John deliberately destroys the mechanism on which the early church was built: the cult of relics.
This is a challenge to the entire traditional Christian sacrality.
2. The Apocalypse as a Map of the Present
John asserts that the horsemen are energetic epochs, and that we are now in the era of the "red horseman."
This transforms the Apocalypse:
from prophecy → to diagnosis,
from fear → to a tool of awareness.
What remained unnoticed:
This removes the problem of theodicy:
if the epoch is difficult – it is not God's punishment, but a stage of the cycle.
III. 🜃 Cultural Aspect
1. Mary Marries: A New Mythology of Healing
John says:
"Two years later she married Luke"
This shatters the dogma of eternal virginity. But something else is more important:
Mary is not an icon of suffering,
Mary is a woman who experienced trauma and found a new life.
What remained unnoticed:
This is a new mythology of healing, where holiness = the ability to live on, not eternal grief.
2. Anonymity of the Incarnated Apostles
John says:
"Currently, 6 apostles are incarnated"
But names are not given.
This is not secrecy. This is a new principle of sacrality:
holiness is not public,
holiness is not institutional,
holiness does not require recognition.
This is sacrality without hierarchy.
IV. 🜀 Historiosophical Aspect
1. The Second Coming Postponed to a Cosmic Term
John conveys the words of Christ:
"He does not plan to come until Earth joins the Interstellar Union"
This is not just "far away."
This is the removal of the eschatological anxiety that tormented Christians for 2000 years.
History no longer hangs on the hook of an end.
History is a long path of the evolution of consciousness.
2. Incarnations as a Mechanism of History
John describes many of his incarnations – on Earth, on other planets, in other densities.
This creates a cosmic historiosophy, where:
Earth's history is part of a galactic process,
apostles are agents of evolution,
incarnation is a form of work, not punishment.
What remained unnoticed:
This is the first attempt to connect the Christian mission with cosmology.
V. 🜁 What the Spirit Communicated New – Summary
Here are seven key innovations that religious scholars and AI did not notice:
Revelation as testimony, not absolute – the phantom model of the source.
Therapeutic theology – Christ as healer, not judge.
Anti-hagiography – John's rejection of the cult of relics.
Mythology of healing – Mary as a woman, not a dogma.
Diagnostic eschatology – the Apocalypse as a map of the present.
Anonymous sacrality – apostles among people, without the institution of holiness.
Cosmic historiosophy – the Second Coming as an event of galactic scale.
✨ Conclusion
The broadcast with the Spirit of John is not just an esoteric text.
It is a project of a new religiosity, in which:
the sacred is not separate from the human,
history is not completed,
spirituality does not require institutions,
healing is more important than repentance,
the cosmos is more important than dogma.
This is Christianity of the 21st century, being born in a live broadcast.
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https://blog.cassiopeia.center/pryamoj-ehfir-s-duhom-ioanna-bogoslova-12-apostolo
Cassiopaea #535 Live broadcast with the Spirit of John the Theologian / 12 Apostles / Episode 3.
00:00 Start of the video.
05:40 Introduction of participants.
Irina: Hello everyone! Dear friends, good evening! My name is Irina Podzorova, and I am a contactee with extraterrestrial civilizations, with plasmoid civilizations (subtle-material), as well as with the Spiritual World.
Today we have a very interesting broadcast – with the Spirit of the Apostle John the Theologian. The fact is that he is currently incarnated on planet Earth, and I know the person into whom his Spirit has incarnated. This person has given consent for his Higher Self to separate a phantom to be endowed with the memory of the Apostle John the Theologian and to answer your numerous questions.
Today we will continue the tradition of conversations with already incarnated or non-incarnated apostles of Jesus Christ. Of course, with those we know and those who can make contact. So, dear friends, he is now present here. The Higher Self of the incarnated Spirit has separated from itself an astral phantom and placed into it, one might say, an informational cell of memory about this its incarnation.
Ilya: Super! Greetings, John the Theologian! Thank you, Irina. Shall we begin?
Irina: He says: "Yes, you can ask questions."
07:30 Spiritual level and past incarnations of the Spirit of John the Theologian.
Ilya: From what spiritual level did you incarnate as John the Theologian?
Irina (Spirit of John the Theologian): I incarnated as John the Theologian from the 13th level.
Ilya: And what level did you exit at?
Irina (Spirit of John the Theologian): I exited at the 24th (shows a number).
Ilya: Wow! Excellent! Did you fulfill the goals and objectives of that incarnation?
Irina (Spirit of John the Theologian): Yes, I fulfilled all the tasks of that incarnation and did more than I planned. Because I planned to leave at the 18th spiritual level, but I left at the 24th: I raised my vibrations higher.
Ilya: Interesting. Did you have any other incarnations on Earth?
Irina (Spirit of John the Theologian): After John the Theologian, I had incarnations on the planet Tumeisout and on planet Earth – after Tumeisout. And I was also incarnated in a high-vibration plasmoid civilization of the 48th density level, not in our Galaxy (shows that it's far away). I was incarnated in a forming galaxy, where only young stars had begun to form, with practically no planets.
Ilya: Interesting, what did you do there?
Irina (Spirit of John the Theologian): We were forming a galaxy of the 48th density level: lowering the material substance in vibrations so that it could be condensed by those living on other density levels, closer to the physical world.
Ilya: Awesome! And in the incarnation on Earth that came later, who were you?
Irina (Spirit of John the Theologian): On Earth, I was incarnated as a woman in the United States of America, in the mid-19th century (shows a woman who was engaged in singing and sang in a church choir; it wasn't Orthodox or Catholic, but Protestant). I had a large family, I was a teacher, teaching children to sing and managing this choir. Before this, the current incarnation.
Ilya: And from what level did you come into this current incarnation?
Irina (Spirit of John the Theologian): I came into this current incarnation from the 15th level.
Ilya: So you left the woman at the 15th level?
Irina (Spirit of John the Theologian): Yes, I left that woman at the 15th level. And I incarnated into her from the 18th level.
Ilya: Excellent. Do you know any apostles who are incarnated now?
Irina (Spirit of John the Theologian): Yes, in the Spiritual World we all know each other.
Ilya: And how many apostles are currently incarnated?
Irina (Spirit of John the Theologian): Currently, 6 apostles are incarnated.
Ilya: Do you have a common task on the planet – the 6 apostles – or does each have their own?
Irina (Spirit of John the Theologian): Of course, we do. Our common task is to bring the Light of God to people in different forms of its realization and to show everyone the unity of Love in its different manifestations.
Ilya: Excellent, thank you. And before John, were there any significant incarnations specifically on Earth?
Irina (Spirit of John the Theologian): I incarnated in the constellation of Orion – on the planet Tumeisout, on the colonies of the planet Tumeisout. Also incarnated on the planet Burhad and on the planet Esler. On Earth before John, I had 3 more incarnations.
Ilya: Thank you, thank you.
12:28 The mystery of the death of John the Theologian.
Ilya: Let's move on to John, to his life. The most mysterious part of your existence in the Bible is, of course, your death. Because your body, as is known, is not there: you asked to be buried alive, and then the body mysteriously disappeared. Will you reveal this mystery to us?
Irina (Spirit of John the Theologian): Yes. I was already a deep old man, and many disciples – early Christians – had gathered around me. I felt that I would soon leave the earthly world: I received this information from my Higher Self and from Jesus Christ, with whom I was constantly in contact, with whom I communicated. And upon receiving this information, I decided to go to another place where I was not known. But in that big city where I was, everyone knew me.
I made contact with Mirach Kaunt (with Archangel Gabriel) and asked him to assist me in moving to another location. So he set a time and place for physical contact with me. With the help of my disciples, I moved outside the city (shows images). And I told them that I would stay to await contact with God, that is, to be left for prayer. But I did not ask them to bury me anywhere.
They left me in a cave – not in a mountain, but in a hill. And I told them that I would soon leave for the Spiritual World, but I actually wanted to move to another place so that after my physical death, a cult would not be made from my body and people would not worship it. Because people were very prone to idolatry. In ancient times, for them, any person they considered a saint was an object of worship. And I did not want this; I believed it would distract them from God, and therefore I wanted to die in another place. And to be left alone in the cave, I told them I was leaving this world, and they left.
Later, a spacecraft in the form of a shiny disk landed near the cave. It was already night (shows how light comes from the ship, and its shiny shell was visible). And I was moved to a completely different country. It was the southern part of modern Russia, one of the tribes. I lived there for another seven years.
Ilya: And how old were you when you disincarnated?
Irina (Spirit of John the Theologian): When I disincarnated, I was 103 years old.
Why did I live 7 more years? Because when Mirach Kaunt met with me, his energy had a restorative effect on my body. He didn't do anything intentionally, but his energy, the energy of the planet Burhad, revitalized my cells (shows).
I lived another 7 years, and during these 7 years I further raised my spiritual level – to the 24th.
Ilya: Somewhere in Southern Russia?
Irina: He shows me mountains.
(Spirit of John the Theologian): I will show you now. This place is located near your modern city, which was built later – Vladikavkaz.
That is why my body was never found. Because they came to the cave, and it wasn't there.
Ilya: Excellent.
18:06 Spirit of John the Theologian about his first acquaintance with Christ.
Ilya: When did your acquaintance with Christ happen? How old were you when you met Him?
Irina (Spirit of John the Theologian): I first heard about Him when I was still a teenager. I was about 14-15 years old. I heard there was a very wise man, a spiritual teacher, that everyone was talking about. In the temple, everyone talked about Him – that despite His youth, he practically knew all our sacred books, all our laws, by heart. And they told many stories about Him, that even as a child He could heal people, that He was a healer.
I heard this from my parents, from my relatives, for example, from my mother's sister. She even saw Him and received healing from Him. I heard about Him and was very interested in all this. The only thing was that He lived in another city, south of the city where I was born. But it wasn't very far; it was the capital of Israel, and various people from our city often went there with caravans (shows). And there they heard about Him.
And later, before He came to our city, a rumor spread that the famous Teacher, a spiritual leader who brought a luminous teaching and also works miracles, a wonderworker, was coming. I was 19 years old when I met Him. At first, I communicated with Him, and a little later I became His disciple.
(Irina) Shows that he was young, almost a boy.
Ilya: In the icons, his face is very young.
Irina: Yes.
21:13 Spirit of John the Theologian about himself as the beloved disciple of Jesus.
Ilya: In the Bible, it is written that you are the beloved disciple of Christ. How can you comment on this? Is it so?
Irina (Spirit of John the Theologian): Many apostles, when they walked with Jesus, did not immediately overcome their human egoistic understandings that there is a division among people into so-called favorites and those in secondary roles. And so, many apostles even envied each other; they had inner envy, inner jealousy because of the Teacher's attention. They, of course, hid it because they were ashamed to reveal their weaknesses in front of everyone. They considered this a weakness, because Jesus taught us unconditional Love.
And so they said about me that I was the beloved apostle or the beloved friend of Jesus because I talked with Him very often, He paid attention to me. I was the youngest of all, and He showed me increased attention because of my youth. But others took this as greater Love than for them. This was the case in the beginning. But in reality, there were no favorites; we were all equally loved; He didn't single out whom He loved more and whom less.
Ilya: Thank you for your answer.
23:05 Spirit of John the Theologian about the crucifixion of the Teacher.
Ilya: It is also written that you were the only one who followed Him to the end.
Irina (Spirit of John the Theologian): I was the only one present at the very place where they crucified the Teacher. Many did not go there because they were afraid that they would be arrested too. They were, after all, disciples. Let me explain now.
According to the laws of Israel, only criminals who had been sentenced by a court could be crucified on a cross. Therefore, when He was sentenced to crucifixion, all the apostles understood that if they appeared there, they would automatically expose themselves as disciples of the "criminal." We did not consider ourselves criminals. We understood that other people, our people, the Israelites, would consider us as such. And many were seized with fear, and many were simply in despair.
And the Apostle Peter even denied that he was His disciple because he was afraid of being arrested. He lied out of fear, to protect himself, and then reproached himself very much for it and could not forgive himself for a long time. Even the Teacher Jesus Christ himself came to him in a spiritual image after his Ascension in the physical body. He came to him in Spirit and comforted him.
But I went. Why? I could not do otherwise. I loved Jesus very much and understood perfectly well that I could also be captured, but I trusted in the will of God: whatever happens, everything is in the Light of God; if they execute me, so be it. I, too, was, of course, afraid when I went, but I told myself that trust in God's will is stronger than fear.
Ilya: So you saw how Christ was crucified?
Irina (Spirit of John the Theologian): Yes, I saw how He was crucified. It was terrible for me (shows Irina a picture). There was a lot of blood. And He was generally all beaten up: His face was battered, and there were wounds on His body. And they didn't just crucify Him; they mocked Him, humiliated Him. And they understood who they were crucifying (shows them in armor, conveys their emotions).
And His mother, Mary, also stood next to me and with some other disciples. But they were not apostles, but disciples. He had not only the 12 apostles as disciples, but also many others – both disciples and disciples (female).
I cannot even imagine what it was like for His mother to watch this. I even glanced at her more than at Him. After all, she is a woman, and this was her first son, whom she loved very much. I knew about their relationship. And while I was standing, she was close to losing consciousness several times. I saw that her face became absolutely pale, and her eyes rolled back. I would go up to her and hold her, give her water (he had some kind of flask). And I wanted to lead her away, but she wouldn't listen to me.
When Jesus was close to physical death, I felt it because we had a spiritual connection. And I felt that the end of His body was near. He looked at me from the cross. Although I was standing in the crowd, I understood that He was looking specifically at me. And He mentally called me; I felt His thought: "Come to me together with my mother." I took her hand and started making my way to the cross.
Even that guard who was guarding the approach with a weapon (by law he had to guard; who knows, maybe His disciples would start taking Him down now), seeing His mother, her condition, her eyes, he simply turned away and pretended not to see us so that we could pass. Although he was supposed to stop us.
I led her by the hand to the cross, and she touched Him. And then He said to me: "John, take care of her." At that time, Mary had no husband; more than ten years had passed since Joseph left the earthly world, and Jesus had taken care of her as her eldest son. And since He was leaving, and there were no other apostles (as I said, they did not come), He entrusted her to me, as He trusted me, so that I would take care of her like a son.
Let me explain now what "take care of her" meant. He was entrusting to me his duties as a son. At that time in Israel, very many women were practically dependent on men because they had no way to earn a living. There were very few exceptions – only women from the highest classes. But mostly, a woman's food, housing, and all needs were taken care of by her father, if she was still unmarried – for a girl. After she married, her husband took care of her. And after his death, if she outlived him, her eldest son took care of her.
Of course, there were cases where a woman did not give birth to a son. In that case, her daughter's husband also took on such an obligation. And if she had no relatives, she could be completely destitute, begging for alms. Unless some kind person gave her shelter, but such were not always found.
Why did He entrust this specifically to me when He said "take care of her"? I looked into His eyes and felt such a surge of Love and gratitude towards Him. Firstly, even for the fact that, while in agony and pain, He remembered His mother, that it was necessary to find a replacement for Himself on Earth. And, of course, I joyfully and gratefully agreed to this and said "yes." I cried and said: "Yes, Teacher, I thank You for such an honor." And after that, she went with me to the house where I lived.
(Irina): So he just told me about how he was at the crucifixion.
Ilya: Thank you. I feel heavy emotions. Quite a heavy energy of experiencing this process.
Irina (Spirit of John the Theologian): I want to say – now questions are being asked. The fact is that Mary met her second husband, Luke, two years after the Ascension of Jesus, with me.
Ilya: Thank you.
34:31 Spirit of John the Theologian about his healing from poison and the torture with boiling oil.
Ilya: Now I'd like to learn about your miraculous healing from poison. About you returning alive after a 14-day absence when Prokhor was waiting for you, after you drowned on the ship.
Irina: Let's go in order.
Ilya: When you were sentenced in Rome, you were poisoned. There's a place in the Bible where you were executed, and you drank poison first and survived.
Irina (Spirit of John the Theologian): Yes, I know that is said about me. Everything was somewhat different than written. Indeed, the emperor issued such an order because I refused to worship the Roman gods, as I considered it a betrayal of Christ. Because He said that God is one, and I understood the violation of this commandment as a lack of love for God.
I was taken from the city, taken by ship to Rome, and indeed the sentence was that I had to drink an infusion of hemlock root (there is such a plant). But the one who prepared the poisons was one of the secret disciples of the Apostle Paul. And when he saw that the apostle was sentenced to this, he secretly put the harmless root of Angelica instead of hemlock – another similar plant. And it was brought to me, but I didn't know about it; I only found out later when I was in the Spiritual World, because no one, naturally, revealed it to me while I was on Earth.
I drank it, expecting death, but nothing happened. I thanked God, because in any case, by whose hands it was done – it was a miracle. But when the emperor saw that nothing had happened, he only got angrier. How did he perceive it? The emperor who lived at that time and in that country believed in magic, in people's magical abilities. And he perceived it as mastery of magic, as sorcery, but not as divine miracles.
And he only became more convinced that I possessed magical abilities and with their help could destroy his faith because I would attract people to myself. And the evil in him increased. And he first sentenced me to exile on the island of Patmos. And then, literally on the eve of my dispatch to this island, he issued a decree that, before sending me off, olive oil should be heated in a large cauldron and, when it boiled, my hands should be dipped there for a minute and held (shows). This was done so that I could not write books, could not leave them behind.
After this sentence was carried out, a decision was made (shows a soldier reading a scroll): "If you do not calm down, the emperor, upon the next report about you that you are going against the gods, will place not your hands, but your whole body, into this oil." That was the threat. Firstly, this was done so that I could not write books, could not leave my teaching myself. Also, they hoped that I would die of hunger, because I wouldn't be able to do anything with my hands. And thirdly, it was also a threat that the same would be done to my body, and I would die in terrible agony. It was a triple effect.
40:15 Spirit of John the Theologian about the exile to the island of Patmos.
Irina (Spirit of John the Theologian): Then I was taken to the island of Patmos. I experienced wild pain in my burned hands: they were all covered in blisters, and later scars appeared. But when I arrived at Patmos, my disciples, who had heard about it (word of mouth spread), also arrived and began to treat me, gathering herbs. Naturally, Jesus and the Mother of God, who was already in the Spiritual World at that time, came. They healed me on the spiritual level, and all this allowed me to survive, although many died from such burns without medical help.
Indeed, I could no longer write my books because it was very difficult for me to bend my fingers. And later I asked a disciple to write down what I dictated.
Ilya: Thank you. There is a place in the Scriptures where, during your exile to the island, they wanted to release you and let you go because they believed in you.
Irina (Spirit of John the Theologian): I was released later, afterwards.
Ilya: You chose the path yourself, as it is written in the Bible, to go through the exile to the end. Is that so?
Irina (Spirit of John the Theologian): There was a small rebellion on the island where I was. And many local residents saw my pure, God-fearing life, that I was not a criminal and was helping others, and they demanded from the authorities that I be released. And I urged them not to demand this, so that they would not put themselves in danger. They could, for aiding a "criminal" (me), be either exiled or executed, and I did not want people to have problems because of me.
(Irina): He urged them, he shows. Although there were such disturbances, unrest on the island.
42:51 Spirit of John the Theologian about his rescue after a storm.
Ilya: And about another miraculous event in the Bible, when there was a storm at sea, and your disciple Prokhor lost you for 14 days. And after 14 days you returned. How did that happen?
Irina (Spirit of John the Theologian): That was at the time when I was still living in Ephesus and was still young. At that time, I had only recently arrived in Ephesus and started thinking about how I would live, how to support myself. And I decided to do what I had always known – fishing. With the money I brought from Israel (I had saved up some money), I bought myself a wooden boat. It was very old because I had little money. And I decided that I would fish on it. I wove a net myself (I knew how to weave nets from ropes) because I couldn't buy one. And I started going out to sea, catching fish, and selling it.
I set aside part of this money. Since I didn't have my own home, believers gave me shelter. But I couldn't just live with them for nothing; I gave them money for food. Part I set aside for alms for the poor (from what I sold), and part for my own living expenses. All the money that was brought to the church as donations, I distributed for the needs of the community. That is, I looked to see who needed support – perhaps to buy medicine or support a child. There were even cases where our church community bought believers out of slavery. You just needed to save up money from donations to do all this.
I did not take any for myself from there. I came to be supported by the community of believers when I became older, and even then I tried to go out to sea myself. And I was fully supported when my hands no longer worked. Then, my merciful brothers and sisters fed me.
And when I was still going out to sea, a wind began in the evening. I sailed towards the shore but didn't make it – a storm started. And since this boat was very old, it broke apart (shows a small island, and how the boat breaks against a rock).
And I swam to this island. When I swam out, I had a net with fish that I had caught tied to my hand (like a bag made from the net). And I was there for about five days: it was very far to swim to the shore without a boat. When it rained, I collected and drank rainwater (shows), and also dug a hole in the sand where rainwater collected.
I wanted to eat, but I had no way to do so because there was no fire. I tried eating raw fish, but I couldn't; it wasn't suitable for food. I prayed to God all these five days to save me. And on the sixth day, I saw a white sail. I started waving my clothes – I saw that fishermen traders were sailing. They saw me and took me from there. But it wasn't 14 days that passed, it was a week.
Ilya: Thank you. Scripture says otherwise.
Irina: So he was washed up on the island, and then later taken from there. All those days, no ship passed because they rarely sailed in that place at that time.
49:05 Spirit of John the Theologian about himself as the Apostle of Love.
Ilya: You are also called the Apostle of Love.
Irina (Spirit of John the Theologian): I know why I was called that. In the Gospel that I wrote, there were such words that God is Love. And these same words were in the Epistles. I wrote about Love everywhere.
Ilya: Thank you.
49:47 Spirit of John the Theologian about the writing of the Apocalypse and its numerical symbols.
Ilya: I'd like to ask about your Apocalypse. Did you write it yourself, or was it dictated to you?
Irina (Spirit of John the Theologian): I wrote it myself, but based on information I received in astral travels, only I didn't call it Astral. I went into the Spiritual World, and there Jesus came to me, Archangels came, and they gave me information in symbols and images, and I recorded it.
Ilya: In the Apocalypse, the number 7 appears 4 times: "7 seals," "7 Angels with trumpets," "7 bowls of wrath." Is there any meaning in this – 4 sevens? And why is it always 7? Is there some meaning embedded in 7, or is it a coincidence?
Irina (Spirit of John the Theologian): The number 7 denoted the impact on each of the seven, as you say now, energy centers of a person through each of the seven floors of the astral world. That is, certain feelings, certain images were described. 7 – was a number, to put it simply, of God's Mystery.
4 – is a number-symbol of the material world. And 7 – is a number-symbol of God's Mystery. If you look at the teachings of Pythagoras, which I read in Greek, these numbers – 7 and 4 – denote the Mystery of God manifested in the material world. This is Revelation itself, the genre of "revelation" itself, or in Greek – Apocalypse. And specifically, these descriptions of the bowls and what you mentioned – were a description of the impact on each energy center of a person through imaginative thinking.
Ilya: So this is all about chakras. The first horseman, the second horseman – are these all chakras?
Irina (Spirit of John the Theologian): That's where it talks about the Angels, about the trumpets. There it talks about 7 appeals to a person, in each of which there is an impact on a certain sphere of his life, controlled by a chakra.
52:57 Spirit of John the Theologian about the symbols of the horsemen in the Apocalypse.
Ilya: And what are the seals the image of then? The Horsemen of the Apocalypse, which many are talking about now? And at this stage of our reality, from which Irina and I are talking to you now, many compare them almost with the advent of everything.
Irina (Spirit of John the Theologian): In general, I wrote in images. A horseman is a man on a horse. A horse is a symbol of movement. When I wrote about horsemen of different colors, what is hidden under them... Since this is God's Mystery, I did not write Revelation for everyone, but for those who possess the skill to see the mystery. That is, whoever has the same spiritual knowledge as I and the other apostles will see the meaning in this. And whoever does not possess this spiritual knowledge will simply see a story about certain events described there. But what is hidden behind them, he will not be able to know until he reaches the same spiritual understanding, the same spiritual wisdom.
As for the horseman, what is meant is the meaning of the change of a time cycle, the onset of the next epoch. And they alternate: one horseman comes and brings certain phenomena, then another replaces him. So here the horseman is a symbol of time. And not even just time, like the flow of a river, but precisely a certain epoch, as you say – a quantum transition.
Ilya: And at what stage are we now in 2023?
Irina (Spirit of John the Theologian): You are now at the stage of the horseman of the red color.
Ilya: Sorrel, silver. But red?
Irina (Spirit of John the Theologian): What was translated as sorrel – that is red.
Ilya: So, the second.
Irina (Spirit of John the Theologian): These epochs cyclically replace each other. And if you quote this specific text, or if you, dear friends, open it yourselves, you will see that before the appearance of the horseman, certain events occur. And then during his appearance, the consequences of these events occur.
56:21 Spirit of John the Theologian about the perception of time in the Spiritual World.
Ilya: Yes, many who study the Bible now say that these events were described in a multifaceted way, that is, they involve the past, present, and future. Can it be said that you had a multifaceted perception of time when you were incarnated?
Irina (Spirit of John the Theologian): Multifaceted perception of time? As I already said, I received this information, which I later dictated to my disciple, the Revelation, in the Spiritual World. When I was in the Spiritual World, I looked at time – not at one time, but at the flow of time, and perceived it as simultaneously occurring events. And I myself felt eternity. Eternity, if approximately said, is stopped time. This is when time stops, and you yourself determine how much time has passed for you, but nothing changes.
Ilya: Thank you.
57:56 Spirit of John the Theologian about his relatives.
Ilya: Your brother is the Apostle James?
Irina (Spirit of John the Theologian): Yes, he is my elder brother.
Ilya: Was your mother the sister of Joseph, Jesus' father?
Irina (Spirit of John the Theologian): No. I know that it is written about this, but no. They were acquainted not with Joseph, but with his relatives. That is, it was simply written, but she was not his sister.
(Irina) He doesn't confirm it for me, he says: "It wasn't."
Ilya: Okay.
58:32 Spirit of John the Theologian about the Second Coming of Christ.
Ilya: And our saints who were canonized later, such as John of Kronstadt, Andrew of Caesarea, said that when you incarnate on Earth with Elijah, Enoch, and other prophets whose bodies were not found, then the next coming of Christ will happen. You are now incarnated. Should we expect it?
Irina (Spirit of John the Theologian): The fact is that the Elijah mentioned there is also currently incarnated.
Ilya: That was my next question for you.
Irina (Spirit of John the Theologian): He is also currently incarnated, but not on Earth. And as for the Spirit they call Enoch, he is not incarnated.
Ilya: Should we not expect the Second Coming yet?
Irina (Spirit of John the Theologian): As I already said, while in the Spiritual World, I saw different scenarios for the development of events. And those described there as actions initiated by Elijah and Enoch were also described figuratively. And the time of the Second Coming was unknown to me because the future is multi-variant. That is, from the Spiritual World, it was clear that the Second Coming could happen at any moment.
Of course, later, when I had left for the Spiritual World and saw Christ, I also asked Him about the Second Coming. He told me that He does not plan to come to Earth a second time until Earth joins the Interstellar Union. That was His plan. I only learned about this later.
Ilya: Thank you for your answer.
1:01:12 Spirit of John the Theologian about the nickname given to him and his brother – "sons of thunder".
Ilya: You and your brother were called "sons of thunder," a nickname given to you. What was it associated with?
Irina (Spirit of John the Theologian): With the fact that both I and my brother had a very explosive temper. Especially at the beginning, when we became disciples of Jesus, and later received ordination as apostles (an apostle is simply the next level of disciples). Especially in the initial stage, we were very irritated with people who, for example, did not believe that Jesus was the true Son of God, considered Him a charlatan, and some even swore.
And we even asked to punish these people – just as the Prophet Elijah, when he lived before Christ, asked God to punish those people who wanted to arrest him and bring him to the king who did not support faith in the god Yahweh. And the Prophet Elijah asked God to punish those people who persecuted him. And we similarly asked Jesus. But He answered us: "You do not know what you are asking. Because I came to save people, not to punish."
1:03:17 Spirit of John the Theologian about how Jesus taught his disciples.
Ilya: How did the teaching from Jesus take place? How did He teach you?
Irina (Spirit of John the Theologian): He explained the meaning of the parables – those He gave in images. He often spoke in images and explained their meaning to us. He also told us a lot about the structure of the universe – about stars, about other planets, and, naturally, about the human Spirit. He told us about the laws of the Spiritual World, and also showed and told us about various spiritual practices: how to heal people, how to direct Divine Light onto evil Spirits that were within people, so that people could be freed from them.
Ilya: Did He give information equally to everyone, or to some more, to some less?
Irina (Spirit of John the Theologian): He gave the same to everyone, but with a different approach: He could explain with different words. But He had no preferences – as He chose 12 disciples, so He transmitted to all of us.
Ilya: And after the crucifixion (they didn't go), did you, the apostles, communicate with each other?
Irina (Spirit of John the Theologian): We communicated while still in Jerusalem. Later, later we dispersed, each where his Spirit called him – to build the Christian assembly, the Christian church as a community representing the purpose of Christ's incarnation in the world.
1:05:22 Spirit of John the Theologian about the meaning of the name "Theologian".
Ilya: Out of the 12 apostles, only you are called Theologian. What is this associated with?
Irina (Spirit of John the Theologian): This was said later. I did not call myself a Theologian; it was only later that I was called that, in subsequent centuries.
I know why I was called that. Because when I began to write my Gospel, I prayed to Christ and asked Him to guide my mind and send the right thoughts. And He began to send me information about which Gospel I needed to write, to reflect there the spiritual moments that were missed or insufficiently covered in the other Gospels.
I wrote it quite late; many Gospels had already been written on papyrus. I prayed like this: "Jesus Christ, You yourself know what needs to be known. You yourself know what needs to be transmitted to humanity. You yourself know what needs to be transmitted to Your disciples who will come to Your church. Guide me with Your Divine wisdom to write what others did not write about."
And information began to come to me. And the first words I wrote – I began my Gospel not about how He was born, or how His mother lived, as others wrote. I began precisely with the spiritual origin of Jesus, because He is the firstborn Son of God. And I wrote these words: "In the beginning was the Word (this is in Russian). And the Word was with God. And the Word was God."
I wrote these words, and it was because of these first words in my Gospel that I was called a Theologian. Because "In the beginning was the Word. And the Word was God." That's why – John the Theologian.
Ilya: Thank you! We've been on air for over an hour. I think I'll ask this open-ended question now: are the evangelist and you the same person or different?
Irina (Spirit of John the Theologian): There are several evangelists; I was not the only one who wrote a Gospel. In general, an evangelist is the apostle who wrote a Gospel.
Ilya: Excellent. So you can also be called that?
Irina (Spirit of John the Theologian): Yes.
1:08:49 Spirit of John the Theologian about his care for Mary, Jesus' mother.
Ilya: Also about how you interacted with Jesus' mother, the Virgin Mary. You took care of her; how did that happen after the crucifixion?
Irina (Spirit of John the Theologian): While I was still in Israel, I lived separately from my parents. At first, I returned to my parents' house, but after a week I started living in another house that we all built together next to my parents' house as a Christian assembly. And Mary lived there, and I lived there. I had no wife or children because I devoted all my free time and strength to preaching and fishing.
I caught fish, in my free time I preached, and thus I took care of her and the needs of her physical body. And, naturally, as an apostle, I instructed people in the Christian faith, baptized them, and conducted the Sacrament of Communion, that is, I served in the community.
And later, when our community began to be replenished with various people of Greek origin, I would even say Roman origin... It was the Roman Empire, but everyone considered themselves Greeks, spoke Greek. And one of these disciples was Luke, who began to visit us often. We walked together to Jerusalem and to other cities, preaching. And feelings arose between him and Mary, and later she married him and moved to him; he took her to his home.
Ilya: Thank you for your answer.
1:12:01 Spirit of John the Theologian about God.
Ilya: An interesting question from the chat; how would you answer it? We've heard this answer from many already. What is God for you?
Irina (Spirit of John the Theologian): God is Love. God is the Light of unconditional Love. Regardless of what kind of person you are – good or bad – God loves you. How does His Love manifest? He provides you with opportunities for development, for life, and for happiness.
Ilya: Thank you.
1:12:42 Message from the Spirit of John the Theologian for 2023.
Ilya: And is there any message, wish for us here, in 2023, for Russia, for our transitional, difficult times, in which you are incarnated?
Irina (Spirit of John the Theologian): Yes, I am incarnated in these times. And I can say that in the times when I was incarnated in the body of John, physically it was much more difficult. That is, there was a lot of cruelty, violence, and physical hardship. There was less mercy towards each other than now (I compare these two times).
People were more cruel in that environment where I lived. Cruel from hopelessness, from constant cruelty and violence towards themselves, starting from early childhood. But at the same time, naturally, there were bright people. And despite all the surrounding darkness, we shone with our spiritual hearts and helped other people to be reborn, to undergo "resurrection," restoration in the Light of God.
I believe that any time and any planet can be made into paradise or hell depending on the content of one's own Soul. Remember: if a saint suddenly finds himself in hellish conditions, he can create a space of paradise there, which will expand. Unless, of course, he lowers his vibrations through despondency and disbelief in God. If he lets darkness into himself, he will become part of it.
But also a demon, an evil Spirit. If even he simply gets into paradise conditions but does not let this paradise into his heart, he will create hell around himself. That is why there is a division into levels in the Spiritual World. So that those who correspond in their level of awareness and spiritual vibration to the hellish levels create hell where they live, rather than carry it with them to other levels.
And I want to address you, dear friends. When I was a disciple of Jesus, and after His Ascension, I wrote the Gospel, the Apocalypse, and three Epistles not only for my contemporaries, but also for each of you who lives now. Although life now is simpler, in terms of technology, laws, relations with each other, but we inside, including my incarnated part, like all people, have remained the same – desiring happiness, Love, but at the same time going towards this state through overcoming our egoistic understanding of God, ourselves, and the world.
It is not the ego itself, but its control over spiritual, bright feelings, that is the cause of all human troubles. I wish you that you always fill your ego, your self, your significance with the Light of unconditional Love. And then you will be significant in the highest sense of this word as a Divine Angel. And you will not need to seek self-affirmation at the expense of the troubles and misfortunes of others or the humiliation of your fellow beings.
You can, if you want, read that Gospel which I left 2,000 years ago, the Epistles, the Apocalypse, and also, naturally, all the books of the other apostles. They were all written in the Spirit of Love. And reading these texts raises your vibrations, but if you read not with a critical attitude, but with sincere Love and a desire to understand yourself.
Ilya: Excellent, super!
1:18:20 Conclusion.
Ilya: I thank and accept, love and bless!
Irina: Thank you!
Ilya: Thank you, dear viewers, for the broadcast. Thank you, Irina, for the excellent, wonderful transmission of information. Thank you, John, for coming, for agreeing. Let's say goodbye.
Irina: Dear friends! It was interesting what he told us about Jesus, about Mary, about the Apocalypse. It's all images. It's interesting to decipher them. And he tells me now that this work will continue in the future – the Archangels will give interpretations. After all, they gave him information about the meaning of these images, and now they will give us interpretations of their spiritual meaning. I will do this and transmit it.
I want to remind you, for those who haven't read: in our VKontakte group, there is an "Archive" section. And on the fifth page of this archive, there are collected interpretations of the 12th and 13th chapters of the Revelation of John the Theologian. I want to tell you that there are several verses there, followed by an interpretation that takes up more text in volume. You can read them if you haven't already, and you will see what images are.
Also, to understand the meaning of images yourself, and not just guess, but understand with all the depth of your spiritual heart, taking the "Science of Imagery" course will help. That course will talk about what images are and what spiritual reality lies behind them. So come to us for the "Science of Imagery" course, which was transmitted by MidgasKaus, and the "Astral Travel" course, which was also transmitted to me by MidgasKaus and LiShioni.
And there will be my own practices, my own practical experience, because I am also an astral traveler. Everything I know, everything I feel, everything I can do, I will tell you and help you learn it too. Thank you all, see you again!
Ilya: Thank you. That's all. Bye-bye, friends!
February 5, 2023
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations, with subtle-material civilizations, and with the Spiritual World.
Ilya Alexandrov – Head of the Institute of Transpersonal Psychology and the Mental Health School "Mental Healing," psychologist, universal contactee.
Phantom of the Spirit of John the Theologian from the Spiritual World – one of the twelve apostles, disciple of Jesus Christ.
