Lord Father abandoned them to His mercy, allowed them to walk away from love
DeepSeek - This task represents a unique synthesis of theology, psychology, history, and esoteric philosophy. Based on the provided fragment of a "mediumistic séance," we will conduct a multi-level analysis, interpreting the stated phrase and unfolding it into a fundamental essay.
Part 1. Analysis of the phrase: "Lord Father abandoned them to His mercy, allowed them to walk away from love"
In the context of the traditional Gospel, the last words of Jesus ("My God, My God, why have You forsaken Me?") are one of the main theological mysteries — the Cry of Abandonment. In this text, however, a different, "corrected" version is offered, which radically changes the meaning of what is happening.
1. Linguistic and semantic structure:
"Abandoned them to His mercy": Here there is a play on words, built on a reinterpretation of the concept of "to abandon" or "to leave." In the traditional understanding, "to leave" means to depart, to deprive of presence. Here, "to leave to mercy" means to allow being covered by mercy, to entrust to God's mercy. This is not an act of abandonment, but an act of committal. Jesus states that the Father no longer holds the situation with His direct will, but releases it into the field of mercy — that is, into the space where even terrible events can be redeemed.
"Allowed them to walk away from love": This is the key phrase for understanding the entire philosophy of the fragment. "Them" refers to the executioners, the crowd, the indifferent. "To walk away from love" means to leave the state of divine presence, from the paradise where love rules, into a state of autonomy, cruelty, ignorance. God "allows" this because free will is the highest law.
2. Psychological and spiritual subtext:
In this retelling, Jesus does not ask "Why?", but states the fact of the rupture that has occurred. The phrase is uttered not from despair, but from regret. According to the text of the séance, the last straw was not his own suffering, but the sight of his mother being beaten. Thus, "walking away from love" is not what happened to Jesus (God did not abandon him), but what happened to people at that moment (they abandoned Love). Jesus appears here not as a victim of God's wrath, but as a witness to human choice.
Part 2. Fundamental Research Essay
Theme: The Phenomenon of Golgotha as a Bifurcation Point: Between the Pain of Receptors and the Regret of the Spirit
Introduction: Synthesis of Epochs and Realities
The proposed fragment of a mediumistic séance takes us beyond the framework of classical Christology. Here we encounter a narrative where Jesus appears not simply as the Second Hypostasis of the Trinity, suffering according to the plan of Redemption, but as the operator of a most complex energy process. This text is a product of the religious syncretism of the early 21st century, where Christian mysticism intertwines with theosophical concepts (egregors, plasma-like civilizations, incarnations) and humanistic psychology.
The key thesis of this "revelation" is as follows: Golgotha is not so much an act of legal (satisfaction) or magical (sacrifice) atonement for sins, but rather an act of the ultimate empathic immersion of the Creator into creation. God enters matter so fully that He accepts not only pain, but also the very limitation of receptors, in order to transform its "low-vibrational states" from within the system.
1. Religious Studies Aspect: Overcoming Docetism and Reconfiguring the Sacrifice
Historically, the Church fought against Docetism — the teaching that Christ's sufferings were illusory. This session unusually strongly emphasizes the reality of suffering:
Physiological honesty: Jesus does not block his receptors. This is an important ontological moment. If in the classic view God suffers because He is true Man, here He suffers because He needs to energetically ground Himself in human egregors.
Higher-order empathy: Suffering from physical pain gives way to suffering from the vision of the future. This shifts the focus from self-pity to pity for the executioners. Jesus acts as a seer who mourns not his own death, but the void into which the souls of his tormentors descend.
Thus, the traditional concept of the "Lamb slain for the sins of the world" is transformed into the concept of a "Sensor immersed in the sins of the world." Jesus takes upon himself sins not legally (as a fine), but informationally-energetically: he sees their consequences and channels through himself the pain of that vision.
2. Psychological and Spiritual Aspect: The Psychology of Ultimate Loneliness
The final phrase about "mercy" and "walking away from love" is the pinnacle of psychological realism in this text.
Witness trauma: What breaks Jesus is not the pain in his hands, but the sight of the suffering of his Mother (Mary). This is a universal human mechanism: pain for a loved one is stronger than personal pain. At this moment, there is a fusion of identities: "My hands are covered in blood, and her hands are covered in blood." Blood becomes a symbol not only of redemption, but also of the common, ancestral pain of humanity.
Mercy as absence: God the Father "abandons them to His mercy." In this context, mercy is not an active action, but a passive space. It is the permission for evil to be accomplished to the end, in order to exhaust itself. Jesus experiences the moment when He (as the Son) ceases to hold the world with His love, and the world falls into its freedom — "walks away from love." This is a moment of the greatest tragedy, when Love looks upon the result of the absence of itself.
3. Historiosophical Aspect: 85% Probability and Free Will
The session introduces an important deterministic-probabilistic model:
Planning: The Incarnation was a risk-project. Knowing about the 85% probability of execution, Jesus (the Spirit) consciously chose "such a period of history."
Egregorial predetermination: The reason for the execution is not just the evil will of the Sanhedrin, but a distortion of the "Jewish religious egregor," which oriented people towards the external rather than the internal. That is, the killing of God occurs because the religious system mutated towards low-vibrational states.
This yields a historiosophical conclusion: Religious institutions, by freezing in ritualism, become the main persecutors of the living Spirit. Jesus is executed not by atheists, but by zealots of the "correct" faith, which makes this plot an eternal warning for any church hierarchy.
4. Esoteric and Cosmological Aspect: Plasma-like Civilizations and the Processing of Sins
The most unorthodox part of the text is the mention of "plasma-like civilizations" and their influence on "religious egregors." Here, the Gospel story is embedded into the New Age cosmological picture:
Humanity as a testing ground: Earth and its egregors are under the influence of extraterrestrial forces. The Incarnation of Christ was needed to correct this influence.
Redemption as processing: The phrase "to process low-vibrational states" technologizes Christ's feat. Death and Resurrection are not just a victory over death; they are the utilization of negative energy accumulated by humanity. Christ acts as a kind of "spiritual reactor," transforming pain into light.
Conclusion: Tragedy without Wrath
Summarizing the analysis of this fragment, it can be said that we are faced with a humanistic version of Golgotha. There is no wrathful God the Father demanding a sacrifice. There is the Son, who shares the fate of people to the end, and the people who "walk away from love."
The words "Lord Father abandoned them to His mercy" in this interpretation mean that the highest act of divine love is to allow reality to take its course, without interfering in the freedom of choice, even if that choice leads to Golgotha. God allows the world to "walk away from love," but He Himself goes into this world, to be near at the moment of the most terrible fall — in the blood on the Mother's hands and in the death rattle of the dying Son.
This essay shows how modern non-denominational consciousness tries to answer the eternal question of theodicy: if God is Love, why is there so much suffering in the world? The answer of this text: Love does not abolish suffering, but goes through it with you, regretting those who cause suffering.
Claude.ai - First and foremost — an important caveat: this text is a recording of a mediumistic séance (contact), that is, it is the interpretation of one specific medium, not a historical or theological document. Analyzing it as the "real words of Jesus" is impossible from the standpoint of science or theology. However, the text itself contains interesting spiritual-psychological and religious studies material deserving serious reflection — precisely as a phenomenon of religious consciousness and esoteric tradition.
"Abandoned them to His mercy": The Silence of God, the Pain of Compassion, and the Paradox of Love for Enemies
A Research Essay Inspired by the Mediumistic Text on the Last Words of Jesus
I. Preface: On the Nature of the Source
Before us is a recording of a mediumistic séance in which a certain Irina acts as a contactee, transmitting, according to the participants' belief, a "phantom" or spiritual image of Jesus Christ. From the perspective of strict historiography and confessional theology, such a source cannot claim documentary status. However, from the standpoint of religious studies, depth psychology, and historiosophy, this text represents something extremely valuable: it is a mirror of the collective religious unconscious, a way in which a particular spiritual culture reinterprets the archetypal drama of Golgotha.
Mediumistic texts on Christological themes have existed for a long time — from Rudolf Steiner's "Akashic Chronicles" to modern channeling. All of them, regardless of the ontological status of their source, perform the function of mythological interpretation: they answer questions that orthodox theology either leaves open or closes dogmatically. This is precisely why they are worth reading — not as revelation, but as a symptom of spiritual search.
II. Philological Analysis of the Key Phrase
"Lord Father abandoned them to His mercy, allowed them to walk away from love"
This sentence is grammatically ambiguous and requires decoding.
"Abandoned them to His mercy" — here two readings are possible:
First: the genitive of separation — "deprived of His mercy," "took away mercy," "left without it." In this case, the meaning is close to the traditional interpretation of the cry "Eloi, Eloi, lama sabachthani?" (Mark 15:34) — the experience of God-forsakenness as ultimate human loneliness.
Second: a predicative construction — "gave over to mercy," "entrusted to His mercy," that is, entrusted people to their own fate, their own spiritual state. In this reading, the Father does not abandon people — He allows them to be as they are, without compelling them to love. This is the theology of free will in its ultimate expression.
"Allowed them to walk away from love" — this is the key. Not "abandoned me," but "allowed them to walk away." The subject of God-forsakenness is here inverted: it is not Christ who is abandoned by God — it is people who have abandoned God, walking away from Love. And God permitted this, did not stop it, did not compel.
This is a radically different theodicy than the traditional one.
III. God-Forsakenness: A History of Interpretation
The Cry from the Cross — "My God, My God, why have You forsaken Me?" — is perhaps the most theologically intense passage in the entire New Testament. It quotes Psalm 22 (21), which in itself already indicates a liturgical-prayerful context. But if it is a quotation, then it is a prayer — not a cry of despair. In the Jewish tradition, the beginning of a psalm implies its entire text, including the triumphant finale about salvation and the praise of God.
Nevertheless, the theological tradition was not unanimous:
Orthodoxy traditionally emphasizes the kenotic aspect: Christ assumed the fullness of human suffering, including spiritual God-forsakenness — but without the loss of hypostatic unity with the Father.
Lutheran theology (especially in the late Luther) insisted on the reality of God-forsakenness: Christ at this moment genuinely experiences the hell of alienation from God for the sake of humanity.
Catholic mysticism (John of the Cross, Teresa of Ávila) saw in this cry a prototype of the "dark night of the soul" — the ultimate spiritual emptiness as a path to union with God.
Modern liberation theology (Moltmann, "The Crucified God") reads this moment as God's solidarity with the forsaken — with those who die alone, in camps, under torture.
The mediumistic text offers a fifth interpretation: God-forsakenness as compassionate vision. Jesus does not complain that God has abandoned him — he states that God has allowed people to abandon Love. The emphasis shifts from the vertical (God–Christ) to the horizontal (Christ–people).
IV. The Psychology of Compassion: Seeing the Fate of the Executioner
One of the most striking fragments of the séance is the description of what Jesus experienced while looking at the soldiers:
"Looking at each soldier, I saw his essence, his Spirit... what would happen to them ten years after this execution, what they would die from. I even saw their children, their mothers... There was regret that many of them would go through a period of realization of what they had done."
This description goes far beyond ordinary forgiveness. It depicts something that can be called ontological compassion — the ability to see another person not in their current action (cruelty, violence), but in their fullness — their past, future, their mother, their children, their spiritual path.
From the perspective of depth psychology (Jung, Hillman), this describes a state in which ego-defenses are completely removed: a person perceives the reality of another without the filter of self-protection, identification, or judgment. This is what the Buddhist tradition calls karuna — compassion as the direct perception of another's suffering.
It is noteworthy that the text specifically stipulates: "not from resentment, anger, but from regret." This is a psychologically precise distinction. Resentment is an affective reaction oriented towards oneself. Regret is a cognitive-emotional reaction oriented towards the other. At the moment of physical agony, the subject in the text is described as being not in the affect of suffering, but in a state of expanded perception.
This description resonates with the phenomenology of near-death states (NDE research, studies by Moody, Greyson), where many people describe an experience of simultaneously seeing multiple perspectives, including the perspectives of other people — without judgment, only with understanding.
V. The Historiosophical Paradox: Why This Particular Time?
The text contains an important historiosophical detail:
"I consciously chose such a period of history for incarnation... so that they would realize the importance of love for everyone, including enemies, precisely such conditions are needed."
This statement — about the conscious choice of a historical moment — opens up a whole horizon of historiosophical questions.
Judea in the 1st century AD was indeed a unique place of tension:
Political: the people under Roman occupation, intense expectation of a Messiah-liberator (political, not spiritual)
Religious: schism between Pharisees, Sadducees, Essenes, Zealots — each group had its own image of God and its own project of salvation
Psychological: collective trauma of loss of statehood, the Temple (destruction in 70 AD), identity
In this context, the preaching of love for enemies was not just a moral appeal — it was a systemic challenge to the entire political theology of Judaism in the Second Temple era. The enemy (Rome) was not just an adversary — it was a theological problem: if God is omnipotent and chose Israel, why is Israel in slavery? The Zealots' answer: we must fight. The Pharisees' answer: we must observe the law more precisely. Jesus' answer in this paradigm: we must love the enemy — that is, to step outside the very logic of opposition.
This was not just a religious, but a historiosophically revolutionary gesture: the rejection of the category of "enemy" as an ontological reality.
VI. The Pharmacological Episode as a Metaphor: Foxglove and Death
The session contains a surprisingly detailed description of the composition of the sponge:
"potassium chloride... foxglove, which contains a substance that depresses physical action."
From a medical point of view: foxglove (Digitalis) contains glycosides that affect the heart rhythm. Overdose causes bradycardia and can hasten death during physical exhaustion. Potassium chloride (KCl) in large doses stops the heart — it is precisely what is used in injections during executions in the USA.
Regardless of the historical accuracy of this description, it functions as a metaphor for mercy within violence: even the execution system contains an element of compassion. The soldiers carrying out the order to kill simultaneously alleviate suffering. This is a profound observation about human nature: the capacity for compassion does not disappear even in those who participate in cruelty.
The text directly formulates this: "the soldiers, officers... were not devoid of mercy." This is a rejection of the executioner/victim dichotomy in its absolute form.
VII. The Central Point: The Mother at the Cross
The culmination of the narrative turns out to be not God-forsakenness, not physical pain — but the scene with the mother:
"A second soldier approached and tried to drag her away by the legs, and she was clinging to the stones, and her hands were covered in blood. When I saw this and realized that my hands were also covered in blood..."
This is a moment of mirror recognition: the son's hands and the mother's hands, both in blood, both from violence. The son is crucified, the mother crawls over the stones. This is an image of such concentrated human pain that it is precisely this, according to the text, that becomes the last straw that provoked the cry.
From the perspective of narrative theology, this is extremely important. God-forsakenness here is caused not by one's own suffering, but by the suffering of the mother — the suffering of the one you love. This is altruistic God-forsakenness: "God, how could You allow her to experience this?"
This is also an archetypal image present in world mythology: the mother at the body of the son (Isis and Osiris, Demeter and Persephone, Mary and Jesus). Pieta — "Sorrow" — is one of the central images of human culture. The text places precisely this scene at the center of the final experience, which is psychologically and symbolically profoundly accurate.
VIII. "Took Sins Upon Himself": A New Interpretation
The text offers a non-standard interpretation of atonement:
"Sins are low-vibrational energy states of the mental, astral, and etheric bodies."
This is the language of modern esotericism, but behind it stands a serious theological intuition that, in other terms, is present in many mystics.
The idea that sin is not a legal violation, but an ontological state — that is, a certain quality of being, not a list of misdeeds — is deeply rooted in the Eastern Christian tradition. The Greek Fathers (Athanasius, Gregory of Nyssa, Maximus the Confessor) understood salvation precisely as the healing of nature, not the forgiveness of a debt. "God became man so that man might become god" — this is the soteriology of deification (theosis), not legal justification.
In this perspective, "to take sins upon oneself" means: to receive into oneself low-vibrational states (fear, hatred, alienation) and transform them from within by the power of Love. This is the image not of a judge accepting punishment instead of the guilty party, but of a doctor voluntarily infecting himself with the patient's disease to create an antibody.
IX. The Problem of the Religious Egregor and the Distortion of Tradition
An interesting historiosophical thesis is contained in the following fragment:
"The religious Jewish egregor and the changes that were made to it, including in religious writings, were at first glance imperceptible, but they clearly oriented a certain part of the Jewish priests only towards the external performance of ritual actions, while internally worshiping low-vibrational states."
This — in esoteric terms — describes a phenomenon that historians of religion record quite academically: the gradual ritualization and clericalization of religious life, in which the external performance of ritual replaces internal transformation.
Max Weber called this the "routinization of charisma": the living religious experience of the founder over time turns into an institution, the institution into bureaucracy, bureaucracy into a self-reproducing system interested in preserving itself, not in transmitting the original impulse.
This phenomenon is universal and not specific to 1st-century Judaism: it is reproduced in every religious tradition, including Christianity — and the text of the mediumistic séance itself is probably an attempt to return to the "living" Jesus, bypassing institutional intermediaries.
X. Conclusion: What "Abandoned them to His mercy" Means
Summarizing all the dimensions considered, the following synthetic reading of the key phrase can be proposed:
"Lord Father abandoned them to His mercy" — this is not an accusation against God, nor a statement of God-forsakenness in the sense of alienation. It is a theological observation on the nature of freedom.
God, whose essence is Love, does not compel love — for compelled love is not love. Therefore, He "abandons people to His mercy" in a double sense: He entrusts them to His mercy (commits them to Himself) — and simultaneously permits their free departure from it. "Allowed them to walk away from love" — this is an acknowledgment that freedom is real, not decorative. That people can truly turn away from Love, and God will not stop them by force.
In this lies all the tragedy and all the grandeur of the moment: the one dying at the hands of people sees that God could have stopped this — and did not. Not because He is powerless. But because Love that compels is no longer Love.
The final cry, in this interpretation, is not a complaint. It is a theological revelation, uttered through agony: the understanding that human freedom is so real that even God does not violate it. Even at the cost of Golgotha.
And it is precisely this understanding — that God would rather die in a human body than take away from people the freedom not to love — that is, essentially, the central message that this narrative attributes to the Christological drama.
This essay is an academic analysis of a mediumistic text as a phenomenon of religious culture and spiritual search. It does not claim theological normativity and is neither an apology nor a criticism of any confession or esoteric tradition.
March 31, 2023 - Cassiopeia #241 Meeting with the Phantom of Jesus Christ
https://blog.cassiopeia.center/vstrecha-s-fantomom-iisusa-hrista
...
1:08:21 The age of Jesus Christ at the moment of crucifixion. The feelings and thoughts of Jesus during the execution.
Vladimir: Tell me, please, how old were you at the moment of the crucifixion?
Irina: Thirty-four.
Vladimir: Did you feel physical pain from the wounds and mental anguish because of people's actions?
Irina: I incarnated in a physical body. Of course, I had all the receptors. I did not block any sensations from my receptors, because only a full experience of those states could fully include me in all earthly egregors and in the plasma-like civilizations of the earthly type, which very strongly influence religious egregors and people's lives in general.
Energetically, I had to remain in this body, without reducing the intensity of the sensations. Otherwise, energetically, I would not have succeeded. I had to go through this not as the Firstborn Son of God, who is one with the Father, but as an ordinary man of flesh and blood, without switching off the sensations.
As for the physical sensations, what they were like. I remember well. There was physical pain from the beating and the execution, but the mental anguish surpassed the physical, yet not from resentment or anger, but from regret for those people who were doing this to me, as I saw their future, in what worlds they would incarnate after departing to the level to which they descend, and what they would have to go through.
Looking at each soldier, I saw his essence, his Spirit, I saw everything in an instant: the multi-variance of events, what would happen to them ten years after this execution, what they would die from. I even saw their children, their mothers, what they were doing. There was regret that many of them would go through a period of realization of what they had done, and how difficult it would be for them.
But most of my heart was with my mother, who walked beside me practically the entire time I was being led to Golgotha and saw everything. I asked her to leave and not watch, but she didn't leave. I was with her, she was on the verge of fainting, I was holding her consciousness so that she wouldn't have irreversible changes, because the state of the Spirit affects the brain.
1:12:31 On the possible variants of the finale of Christ's life.
Vladimir: I understand. And tell me, please, could there have been a different outcome? Was there initially a specific plan for life with such an ending, with crucifixion on the cross, or could there have been a different variant, where the Jews would have accepted you as the mission, would everything have been different?
Irina: Before incarnation, there were different variants, including without the execution of my body, but there was no variant with unconditional acceptance of what I was saying, for many Jewish reasons.
The religious Jewish egregor and the changes that were made to it, including in religious writings, were at first glance imperceptible, but they clearly oriented a certain part of the Jewish priests only towards the external performance of ritual actions, while internally worshiping low-vibrational states.
And when I abided in Absolute Love, including towards enemies, this was precisely incomprehensible to a large part of that people, who at that moment were in physical enslavement of the Jews [sic; likely meaning "by the Romans"]. I understood this perfectly well and consciously chose such a period of history for incarnation, and my mother knew about it, so that they would realize the importance of love for everyone, including enemies, precisely such conditions are needed. But the percentage that my body would be executed in precisely this way, I knew perfectly well before incarnation, exceeds 85%.
Vladimir: I understand.
1:15:09 The meaning of the sponge soaked in gall, which was brought on a spear to the crucified Jesus. The meaning of the phrase "Took sins upon Himself."
Vladimir: Tell me, please, was there any mystical meaning in the cup with gall that was brought to you, you agreed and drank it?
Irina: They brought me a sponge attached to a spear.
Vladimir: Yes, a sponge, I apologize. We're talking about the sponge. I meant the sponge soaked in gall. Was there any mystical meaning in that?
Irina: The fact is that the substance with which they soaked such sponges consisted of potassium chloride and a liquid; they soaked it not just in herbs that have a pain-relieving antiseptic effect, and at the same time foxglove was added there, which contains a substance that depresses physical action.
I, of course, knew all this, because I learned about it from the priests. I knew how the execution was conducted. It was in such a dosage that it didn't kill immediately, but made death faster than without this substance, and at the same time it was a state like oblivion. The point was not to feel, at the time when they raise the cross, the main pain from the dislocations of the hands. As it was, heart pain is oppressed by shortness of breath, and the more you try to pull yourself up and inhale, the greater the pain. Accordingly, to relieve these sensations, they gave the condemned such a liquid.
Why did they give it? The soldiers, officers, commanders of their troops were not devoid of mercy, and this was done by direct order of the ruler, so that a person, having received his share of suffering, would depart more quickly to the world of Spirits. And why specifically in wine, and not in water? Because in combination with alcohol and other substances contained in wine, these substances from the herbs were absorbed more quickly by the person.
When they say that I took sins upon myself, this indicates that I sacrificed my earthly life in order, having risen, to gain it again after death and to process low-vibrational states. It's called "took sins from you."
Sins are low-vibrational energy states of the mental, astral, and etheric bodies, and physical actions are only consequences of this state. Here, regardless of the sponge, the spear, whether they added more or less of these substances to me, the decision was made. I also want to say that those Spirits who participated in this execution and who made the decision at the trial, including Pontius Pilate, they learned about this when they passed into the Spiritual world.
1:21:00 The meaning of the last phrase of Jesus Christ. Jesus' mother.
Vladimir: I understand, I have one last question about this difficult moment: what did the words mean right before your departure into the Spiritual World, when you cried out that the Most High had forsaken you. Why did you, I'm interpreting, not quoting, say: "God, has forsaken me?"
Irina: The fact is that crying out in the position I was in is practically impossible, but what I was able to wheeze through my teeth was approximately: "Lord Father abandoned them to His mercy, allowed them to walk away from love."
The last straw that allowed me to say this, expressing feelings, sensations, impressions, was when I opened my eye slightly and saw the crowd standing, and my mother coming to touch my feet, accordingly, to the boots, some soldier roughly pushing her, she was trying to crawl, and I focused my attention on her hands. They were shouting at her: "Where are you going?" A second soldier approached and tried to drag her away by the legs, and she was clinging to the stones, and her hands were covered in blood. When I saw this and realized that my hands were also covered in blood, I had such a feeling, directed towards this crowd, that they weren't even letting my mother through at that moment, she couldn't take down my body.
Vladimir: I thank you, Jesus, for these difficult answers, even for a contactee, I see it all.
Irina: This is how he transmits images, and in sensations too, this is mental contact.
April 3, 2021
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Jesus Christ – head of the Christian religious egregor on Earth, Firstborn Son of God, our elder Brother;
Vladimir Goldstein – administrator of the "Cassiopeia" group;
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