MARTIN LUTHER IN THE LIGHT OF OTHER KNOWLEDGE

 MARTIN LUTHER IN THE LIGHT OF OTHER KNOWLEDGE

A Spiritual-Psychological, Religious-Studies, and Historiosophical Essay-Study - Claude.ai

March 2026

"The just shall live by faith." — Apostle Paul, Epistle to the Romans 1:17

"Faith is the feeling of the reality of the existence of some object or of oneself." — The Spirit of Martin Luther, March 2026

I. Introduction: An Unusual Dialogue
In early March 2026, Russian contactee Irina Podzorova conducted a mediumistic conversation session with a spirit identifying itself as Martin Luther (1483–1546) — the father of the Protestant Reformation, one of the most influential religious thinkers in the history of Western civilization. The session was organized in a dialogue format: the host, Oleg, asked questions concerning Luther's biography, psychology, theological views, and posthumous spiritual experience.

The result is an extensive and multifaceted text deserving serious consideration — regardless of the reader's worldview. Firstly, it offers a psychologically plausible internal autobiography of a historical figure. Secondly, it contains a number of conceptual judgments about the nature of faith, conscience, and spiritual growth, which resonate with deep theological and philosophical traditions. Thirdly, it depicts a model of a karmic-reincarnational biography, fundamentally different from the conceptions accepted in Protestantism and Catholicism. Finally, the very fact that Luther's spirit claims its last earthly incarnation in Russia — as Baptist pastor Gennady Kryuchkov — lends the material an unexpected historical dimension.

This essay examines the content of the session along several interrelated lines: history and biography, personality psychology, theology and philosophy of faith, the historiosophy of Protestantism, and the metaphysics of reincarnation as presented by the spirit. The author's position is one of disciplined skepticism, combined with a readiness for serious substantive analysis. We do not assert that it was the genuine spirit of Luther speaking. We assert that the spoken text contains significant intellectual and spiritual material worthy of study.

II. Biographical Data: Cross-referencing with History
2.1. What Aligns with Historical Sources
The spirit reproduces a number of biographical facts with documentary accuracy. Mention is made of studying at the University of Erfurt, where his father wanted Luther to become a lawyer; the dissolute student environment and his own alienation from it are described. The monastery of the Augustinian Order is named. The trip to Rome and the disappointment at the hypocrisy witnessed there are described. The key figure of his mentor, Vicar Johann von Staupitz, who indeed dissuaded Luther from extreme asceticism, is mentioned. Wittenberg is named as the place of his teaching. The Elector of Saxony, Frederick the Wise, and the fact of him preaching in the Electoral palace church are mentioned. All these facts are confirmed by standard historical sources.

The episode with the thunderstorm is interesting: the spirit confirms the lightning strike and his fright, but introduces a significant correction to the traditional legend. The monastic vow was not given impulsively to St. Anne but was understood as the outcome of an internal spiritual crisis — the fear of death, linked to a feeling of his own sinfulness. The lightning was a catalyst, not the cause. This is psychologically much more convincing than the hagiographic version.

2.2. What is Added to the Known Biography
A number of details do not contradict historical data but are not contained in publicly available sources or go beyond their scope. These include: episodes of sexual contact during his student period and the ensuing acute feeling of guilt; a description of the psychological mechanism of growing contempt and pride as a reaction to peers' mockery; an indication that reading occult and astrological literature was part of his youthful interests; a detailed characterization of his father as a harsh, greedy, usurious type — a man whose external religiosity was purely social, not internal.

Particular attention is deserved by the family portrait: the mother, Margarethe, is described as a woman in complete psychological dependence on her husband, only rarely showing tenderness towards her son. This creates a convincing basis for the formation in Luther of a deep ambivalence: a powerful craving for love — and an equally acute inability to accept or express it without control.

III. Psychological Portrait: Between Conscience and Pride
3.1. Personality Structure
The psychological portrait drawn by the spirit is remarkably coherent. It highlights several persistent traits that standard historiography can only guess at behind external events.

The first trait is a hyperactive conscience. Luther-as-spirit describes the acute pain of the discrepancy between the Gospel ideal ("love everyone, pray for enemies") and his own internal state ("I often had irritation, anger"). This gap between ideal and reality was a constant source of suffering for him. Historically, it was from this that the doctrine of sola fide grew: if salvation is given by faith alone, not by merits — then no moral failure is a final sentence.

The second trait is pride as a psychological defense. The spirit honestly describes the mechanism: the mockery of fellow students about his religiosity generated not humility, but contempt. "They don't understand. They live according to the flesh. They will go to hell." This is a classic pattern of narcissistic compensation: when a painful feeling of rejection is transformed into a conviction of one's own chosenness. Luther the Reformer was undoubtedly great — but his rhetorical style (coarse, merciless, sometimes offensive) is rooted precisely in this psychological configuration.

The third trait is unprocessed guilt. The spirit itself points to the source: fornication during student years, confession, penance — and the lifelong lingering doubt: "What if God didn't forgive me for this?" The sexual theme in Luther's life was truly tormenting. His monastic asceticism, self-flagellation, inability to find peace in absolution — all appear as symptoms of what modern psychology would call an obsessive-compulsive disorder of conscience or scrupulosity.

3.2. Luther and His Father: The Archetype of Conflict
The father — a mining entrepreneur, usurer, harsh pragmatist — is presented in the session as an almost archetypal figure: a man whose love for his son was real, but expressed through control, demands for results, and punishment. It was precisely this image — of a demanding, never-fully-satisfied father — that was transferred into Luther's theology: the image of God the Judge, before whom man is never righteous enough. And it was the rebellion against this image that became the driving force of the Reformation: the discovery that God justifies not by merits, but by grace, was for Luther not an abstract doctrine, but a personal liberation.

The session host notes this connection when he ironically calls the father a "proto-capitalist" and discerns in Protestant ethics something born of greed and harshness. This observation echoes Max Weber's classic thesis, but the spirit traces a different line: Luther did not internalize his father's ethics, but rebelled against them — and precisely that is why his theology proved revolutionary.

IV. Theology of Faith: A New Definition of an Old Concept
4.1. What is Faith: A Conversation on Two Levels
The most intellectually rich fragment of the session is the discussion on the nature of faith. The spirit formulates a definition which he himself considers the outcome not only of earthly reflections, but also of posthumous understanding:

Faith is the feeling of the reality of the existence of some object or of oneself. If you feel the reality of existence, then you always take the reality of this existence into account in your thoughts and in your behavior.

This definition fundamentally differs from two common formulations. The first is propositional: faith is assent to the truth of a certain judgment ("I believe that God exists"). The second is volitional: faith is a decision to trust despite uncertainty. The spirit offers a phenomenological definition: faith is an intentional feeling, an experience of the object's reality that changes the entire structure of perception and behavior.

This is close to what 20th-century philosophy of religion developed through Rudolf Otto, who described the numinous as a special type of experience, and Paul Tillich with his concept of "ultimate concern." It also resonates with the phenomenology of Edmund Husserl: faith as a special mode of intentionality. It is noteworthy that the spirit offers this formula as something the historical Luther arrived at in his reflections — and this explains the power of his teaching: sola fide was not just a doctrine, but a description of a genuinely lived experience.

4.2. Analysis of the Argument about Demonic Faith
The spirit handles with dignity the classic theological counter-argument: "The demons also believe" (James 2:19). The answer is constructed through a distinction: believing in existence is not the same as believing in goodness and trusting. Demons know of God's existence, but do not trust Him as a good for themselves.

This distinction is philosophically sound. It corresponds to the medieval scholastic distinction between fides historica (historical faith — assent to a fact) and fides salvifica (saving faith — personal trust and confidence). The historical Luther made this distinction; Luther-as-spirit reproduces and deepens it, adding the phenomenological dimension.

4.3. The Argument about Christ and the Pharisees
During the debate about who has the right to interpret the Bible, the spirit offers an argument revealing not only historical but also eternal logic: "When Christ came and began to teach people, who listened to him? Simple fishermen, simple people... But those people, the scribes and Pharisees, who most strictly observed prayers and fasts — they crucified him. Why didn't their education help them recognize that God was before them?"

This is the core of Luther's epistemology of revelation. Spiritual knowledge is not a function of intellectual preparation or moral purity. It is a gift, perceived by the heart, not a result of education. It follows that a simple person, sincerely questioning God, has a greater chance of receiving genuine revelation than a highly educated theologian whose learning has become a barrier between him and living experience. This judgment is debatable — but internally consistent and deeply connected to the central intuition of the Reformation.

V. The Historiosophical Aspect: The Reformation as a Spiritual Project
5.1. The Reformation from Within
The session offers a view of the Reformation not as a religious-political movement (which it was from the outside), but as a spiritual project from within the personal biography of its main protagonist. This view calls into question a number of familiar narratives.

Traditional Protestant historiography tends to portray Luther as a man who once received a clear revelation (Turmerlebnis — the "tower experience") and then consistently developed it. The spirit describes a different picture: a long process of painful investigation, in which theological conclusions were born from personal psychological need. "It was difficult for me to work on myself because I already had a habit." The Reformation grew out of an inability to come to terms with oneself — and simultaneously out of a desperate desire to do so.

This does not diminish Luther's significance, but places him in a more complex light. His doctrine of grace is not a triumph of intellect, but a way out of a psychological deadlock. And precisely because of this, it found such resonance: millions of people recognized their own experience in it.

5.2. Protestantism and Capitalism: An Unexpected Turn
The session host raises Max Weber's famous thesis about the connection between the Protestant ethic and the spirit of capitalism. The spirit does not object to the observation itself but overturns the interpretation: his own ethics were a reaction to his father's capitalism, not its source. The father — a usurer who considered the poor themselves to blame for their poverty — embodied precisely the attitude from which Luther fled into the monastery.

The historical irony is that a theology born from a rebellion against commercial harshness proved ideologically compatible with those forms of social life where this harshness became a virtue. Perhaps Weber was describing not Luther's intention, but the unforeseen consequences of his doctrine — and above all the doctrine of calling (Beruf), which transformed worldly labor into a religious duty.

VI. The Metaphysical Framework: Reincarnation and Spiritual Growth
6.1. Karma and Level Decline
The spirit reports that he entered the incarnation of Martin Luther from the thirteenth spiritual level and left it at the ninth. He explains this decline by accumulated "energies of condemnation, indignation, hatred" — not softened, but strengthened during his life. Despite all his sincere seeking, Luther failed to achieve precisely that spiritual breakthrough which was stated as the task of the incarnation: "to come into harmony with oneself, with the world, with God."

This conclusion of the spirit aligns with the psychological portrait: a man whose life was dedicated to the theology of grace never himself experienced the full peace of grace. His Reformation liberated others — but not himself. This is a deeply tragic and at the same time compassionate observation.

6.2. The Last Incarnation: Gennady Kryuchkov
One of the most unexpected revelations of the session is the indication that the last earthly incarnation of the same spirit was Gennady Kryuchkov — a Russian Baptist pastor, publisher of the magazine "Vestnik Istiny" (Messenger of Truth), who passed away in 2007. The spirit indicates that in this incarnation, he rose from the ninth to the eighteenth level.

Gennady Konstantinovich Kryuchkov (1926–2007) is indeed a historical figure: a leader of the Council of Churches of Evangelical Christians-Baptists, a man who spent many years in Soviet camps for his religious beliefs and became a symbol of courage for Christians in the USSR. "Vestnik Istiny" is a real periodical that was published in samizdat format. The coincidence of details is noteworthy.

From a historiosophical perspective, this assertion offers an unexpected line of continuity: a 16th-century German reformer who began the tradition of Protestantism — and a 20th-century Russian Baptist who embodied that tradition under conditions of Soviet repression. Both are people who placed conscience above institutional authority. Both paid for this with isolation. Both wrote about faith. The parallel is not accidental — regardless of what we think about reincarnation.

VII. Critical Observations
A conscientious analysis requires pointing out limitations and debatable points.

Firstly, a number of the spirit's claims are verifiable — and withstand verification. Others (information about extraterrestrial incarnations, about "spiritual levels") are fundamentally unverifiable. This distinction is important: the presence of reliable elements does not verify unreliable ones.

Secondly, the psychological portrait of Luther drawn in the session could well have been compiled based on good biographical literature. The most detailed account of Luther's inner life is described in Erik Erikson's psychoanalytic biography "Young Man Luther" (1958) — a book that became classic and widely available. This does not mean the book was the source of information, but this possibility cannot be excluded.

Thirdly, some of the spirit's theological judgments differ from what the historical Luther wrote in his treatises. In particular, the later Luther was far less optimistic about the ability of the common person to correctly understand the Bible without church guidance — this skepticism grew as he encountered radical sects. The spirit, however, takes a more liberal position.

Fourthly, the very concept of reincarnation expounded in the session is incompatible with either Protestant or Catholic theology, which the historical Luther defended. If we take the session seriously, we must allow that over five hundred years of posthumous existence, Luther's spirit radically revised his views. This in itself is an interesting metaphysical hypothesis.

VIII. Conclusion: The Value of a Non-Standard Source
The session with the spirit of Martin Luther — regardless of the reader's metaphysical beliefs — represents a document deserving serious attention. It offers a psychologically elaborated, historically informed, and theologically competent view of one of the key figures of Western history. It contains an original definition of faith, consistent with the best traditions of the philosophy of religion. It points to structural connections between biography, psychology, and theology that allow us to understand the Reformation as a spiritual project born from personal crisis.

The question of whether the genuine spirit of Luther spoke in the session is a question of faith in the precise sense of that word: the experience of the reality or unreality of the claimed source. Each reader decides this question for themselves. The question of whether this text contains valuable spiritual, psychological, and historiosophical ideas has a more unambiguous answer: yes, it does.

Martin Luther taught that truth is achieved not through institutions, but through living personal contact with the source. If we accept this logic — it is not alien to what happened in March 2026 in Irina Podzorova's studio.

March 2026

***

https://blog.cassiopeia.center/martin-lyuter-otec-reformacii-rozhdenie-protestant

#883 Martin Luther – Father of the Reformation. The Birth of Protestantism. Why Are There So Few People Like Him?

00:00 Video start.

00:19 Fragments of the conference.

"Today I have invited the Spirit of Martin Luther to come – he is a religious figure who lived in Germany; now we will talk with him in detail."

01:15 Introduction of the conference participants.

Irina: Hello, dear friends, I greet you! My name is Irina Podzorova, and I am a contactee with extraterrestrial civilizations, with the Spiritual World, and with subtle-material civilizations. Today I have invited the Spirit of Martin Luther to come. If suddenly someone doesn't know, if you've never heard of him, you can look him up on the internet (there is information). And Oleg will be asking him questions. Greetings!

Oleg: Greetings to everyone, including the Spirit!

So, let me immediately explain what the Reformation is, so that there is context. In the history of humanity there was a period known as the Reformation. Although it began in Europe, its consequences went far beyond its borders and continue to influence the world to this day.

As a result of the Reformation, a new branch emerged from Christianity – Protestantism. Its goal was to return to a purified Christianity without what, as it was believed, had accumulated over the centuries. People gained the opportunity to read and interpret the Bible independently, rejecting a number of Catholic ideas.

The scale of the consequences turned out to be enormous; the Catholic Church was forced to change from within, and Protestantism itself went down the path of fragmentation – today there are about 300 major Protestant movements, and if you go deeper, more than 40 thousand denominations. Protestantism encompassed entire countries and even continents.

Modern Christianity is conventionally divided into three large branches – Orthodoxy, Catholicism, and Protestantism. Out of approximately 2.5 billion Christians in the world, about 1 billion identify themselves as Protestants.

The father of the Reformation is Martin Luther. Similar ideas had arisen before, for example with Jan Hus, but it was Luther who became its central figure. It is with this Spirit that we are going to speak today.

So, hello, Martin! Let's move straight to the spiritual questions.

03:32 The Spirit of Martin Luther on his incarnations.

Oleg: How many incarnations have you had in this manvantara?

Irina (Spirit of Martin Luther): 1053.

(Irina) He greets. Now I will introduce him. First, he is not incarnated now, and second, he shows that after his incarnation as Martin he had another incarnation on Earth.

And at the moment he is located – he shows the number – on the 18th spiritual level. But he emphasizes that this is not the level he reached after Martin's life. He shows that he has now allocated a part of his memory which contains that part of the Spirit that was Martin's Soul, because these are two different personalities, so as not to confuse, so to speak, one with the other.

And in total this Spirit has 1053 incarnations, including the last one.

Oleg: Okay, excellent.

Irina (Spirit of Martin Luther): I am now on the 18th level, but this is the level after the last incarnation. And this must be taken into account in your conversation.

Oleg: Good. Then we need to find out from what level he entered the incarnation as Martin and to what level he exited.

Irina (Spirit of Martin Luther): I entered the incarnation as Martin from the 13th spiritual level.

Oleg: And you exited?

Irina (Spirit of Martin Luther): I exited to the ninth.

Oleg: Predictable, judging by your biography, but sad.

Irina: But now you're on the 18th.

Oleg: Yes, we'll find out now. Were there any other religious incarnations?

Irina (Spirit of Martin Luther): That is, incarnations in which I was engaged specifically in religious activity, you mean?

Oleg: Yes.

Irina (Spirit of Martin Luther): Yes, there were. I had an incarnation in the fifth century, but it was not in the Christian egregore, not in the Christian church. It was in the Buddhist egregore – I was the abbot of a Buddhist monastery in the northern part of Tibet.

(Irina) Some Khampkhukh, I can't pronounce his name right now.

Oleg: And what level did you exit to there?

Irina: He shows me the 21st.

Oleg: Wow! You had some incarnation where you reached the 13th level before Martin – what was that incarnation?

Irina: What incarnation did you have before Martin?

(Spirit of Martin Luther) It was not on Earth. I'll look for it now.

(Irina) Was it a dense world or a subtle one?

(Spirit of Martin Luther) It was also a dense world, physical.

(Irina) He is now showing me a planet. It is a planet in our Galaxy where, as I see, there is a reptilian race, but it is not part of the Interstellar Union.

(Spirit of Martin Luther) And Irina doesn't know the name or anything.

(Irina) He is just showing images now.

(Spirit of Martin Luther) In our language it was called Okhruaua. But it is not part of the Interstellar Union with which Irina communicates. It is one of the civilizations of the Milky Way; the Interstellar Union knows about it, but simply did not include it in its membership. It is one of the civilizations, and it was the constellation Pisces.

(Irina) He shows: this planet is located at a distance of about 800 (a little less) light years from the Sun.

(Spirit of Martin Luther) And I held the position of judge there (he shows how he judged someone). And I incarnated there from the 21st spiritual level, that is, immediately after the incarnation in India that I spoke about, I left to the 21st and incarnated into this civilization. And afterward I went to the 13th, because I was a judge and condemned criminals; it is a very aggressive race, and therefore it did not join the Interstellar Union. They show a lot of aggression toward each other. Murders there and all that. Accordingly, even I imposed death sentences in the civilization where I lived, on that planet of reptilians.

(Irina) They look like green lizards that walk on two legs, but tall and at the same time thin. He even shows some kind of crest on his back that either folds up or unfolds.

Oleg: And what spiritual lesson were you unable to pass, since you descended so much in vibrations?

Irina (Spirit of Martin Luther): From the 21st, from which I incarnated there, I disincarnated to the 13th.

And I incarnated again on Earth, already in Germany (he shows) at the end of the 15th century, by the way, into the family of a fairly wealthy man, my father. I chose him because I had also been acquainted with my father earlier in previous incarnations, not in these ones.

We agreed, and accordingly I incarnated through him with the hope of raising my level, that is, of getting rid of the energy of condemnation, of getting rid of the feeling of condemnation, indignation, hatred, non-acceptance of the world. My tasks were to come as much as possible into harmony with myself, into harmony with the world, with God.

That is why I became interested in religion. My interest was even against my father's will, and it was connected with the aspiration of my Spirit, which lived in my heart, precisely to come to God. For what? In order to raise my level. That is why I always strove to study the Bible, and I was even a monk, as you know, because I was always drawn upward.

11:44 The Spirit of Martin Luther on studying law.

Irina: He is now showing me a young guy of about 17-18, a student. He ended up in a large university. He shows how they wanted to make a lawyer out of him.

Oleg: Erfurt.

Irina: I see a very large building with columns right now, very ancient, beautiful, and there are many female students, students, and they live such a wild life, so to speak.

Oleg: Yes, you wrote that student life was drinking and brothels.

Irina (Spirit of Martin Luther): And they tried to draw me into it, but I felt disgust; I wanted to sit and read books specifically of religious content. And they even laughed at me, that I was such a prayerful type.

Oleg: Wait, but you wrote: "Whoever does not love women, wine, and songs will live his whole life a fool"?

Irina (Spirit of Martin Luther): My classmates laughed at me (he shows images), that I was a prayerful type: "You don't behave like a young man, but like an old lady who goes to church. Put on a little handkerchief too!" – that's what they said to me and laughed.

And my Soul was very sensitive, and it was hurtful to hear this. And gradually (he shows: a wall appeared in his heart) I closed myself off – it was like contempt, that they do not understand the truth, they do not understand reality. And the attitude was first like toward uncomprehending children, and then as if their animal nature had drowned out their reason, and the attitude was like toward lower beings.

(Irina) He shows that, besides contempt, pride was also growing in him, that they do not understand.

(Spirit of Martin Luther) They had never read the Bible, they had not read theological books, disputations, and whatever you asked them, they knew none of it, and yet they tried to laugh at me. Such a feeling: "Who are they before me at all?"

And these feelings were in me, and I understood that my education was hindering me, especially since my father wanted to see me as a lawyer, and I had a character formed in my past life by this reptilian.

(Irina) He shows that the reptilian who was there was female. I see them, but I don't particularly see differences from the males. Just the color is a little darker and there are some spots on their males, while the women have a lighter tone and uniform, monochromatic and smooth skin. He shows that it was a reptilian woman. And she was a judge.

(Spirit of Martin Luther) This character, formed in me in that incarnation, there I lowered my level. When I was in the Spiritual World, I gave myself a promise that I would no longer engage in observing others' compliance with laws, because it lowered my level.

And when I went to study law, my Spirit (you say "Higher Self" – you chose such a term for yourselves, we simply called it "Spirit") told me that this was not mine, although I did not remember my incarnation, but intuition prompted me that I needed to leave there. This prompting of intuition was because in the Spiritual World I had given myself a promise that I would no longer go into lawmaking, into jurisprudence, because there I would again have to deal with criminals, again lower my vibrations, and I wanted to raise them. And therefore I left.

(Irina) He shows that he left.

(Spirit of Martin Luther) I caused my father's wrath, and the whole family turned away from me, even my mother; she was afraid to say a word against him. This also caused resentment in me toward my father (he shows). He himself was a harsh man. And I took monastic vows.

What is this? I will explain what this is. I took a vow of celibacy.

I want to say that before taking the vow of celibacy, while I was still living in the dormitory, I had a couple of contacts with women, but they evoked in me (he shows) disgust and an unwillingness to remember them at all, because these were contacts with women of easy virtue.

Oleg: From a brothel?

Irina (Spirit of Martin Luther): Not exactly from a brothel.

(Irina) He shows that they were not from this institute. There was a women's department, a women's gymnasium or something, where girls studied.

(Spirit of Martin Luther) We met there. They did not work in a brothel specifically, but they behaved, one could say, just the same.

Oleg: At that time there was an epidemic of syphilis; Columbus "brought" it. Weren't you afraid of getting infected?

Irina (Spirit of Martin Luther): At that time, no, because I didn't think about it (he shows how young he was and didn't think about such things). And later I simply became disgusted that I had acted that way, because when I yielded to the attraction of the flesh, I thought it would give me some pleasure, happiness, but it caused only emptiness, and I decided after that to go to the temple.

(Irina) He shows that he went to the temple. He shows a Catholic cathedral, where there is confession, a priest and a person who do not see each other, this is confession when they simply talk through a partition.

(Spirit of Martin Luther) And I told everything; the priest imposed a penance on me, so that I would repent for fornication, and I performed fasting and prayers. But afterward, for the rest of my life, the thought came to me that God had not forgiven me for this, and therefore I tried to be pure in other matters, in matters of faith, in matters of repentance; I always doubted, even though I said that God saves by faith, yet I myself always doubted inwardly in my salvation.

Oleg: And did the feeling of guilt appear in you only after this fornication, or had it been there all your life before that?

Irina (Spirit of Martin Luther): Before God, yes, it appeared in me for the first time after this, and later I also had feelings of guilt when, for example, I entered into conflict with someone. I had such a character that I could say something sharply, behave in public in such a way that it caused condemnation, and then I also had a feeling of guilt.

(Irina) He shows there were such cases, conflicts into which he entered with other believers in public, and afterward he was ashamed of it.

Oleg: Is there some spiritual reason behind this? Why do some people have a feeling of guilt and others not?

Irina: Why did you have a feeling of guilt?

(Spirit of Martin Luther) Because I read the Bible and the Gospels, and there was a completely different image of a believer who strives toward God, that he loves everyone, that he strives to forgive everyone, even to pray for enemies. And in myself I did not see this. I had irritation, anger often, and I scolded myself, why did I not correspond to these ideals written in the Bible.

And later, in the middle of my life, I understood that everything is not so simple, it is not enough simply to want to be like that, because this is work on oneself. But it was very difficult for me to carry it out, since I already had such a habit. But I tried (he shows), did good deeds, gave alms, even went around hospitals, visited the sick, helped the homeless.

Oleg: It is known that you were an ascetic at first, engaged in self-flagellation, prayed all night so that you were even forbidden to do it.

Irina (Spirit of Martin Luther): That was already when I got into the monastery, but I am talking about before the monastery, when I was studying law.

Oleg: They say you were cheerful and loved wine, but in fact you are painting a different image.

Irina (Spirit of Martin Luther): I won't say that I did not participate, especially at first. I participated in these general gatherings with friends, but it caused me disgust the next morning. And when they invited me again, I did not go, but prayed to God for forgiveness, imposed fasting on myself, and they laughed at me.

I was reading the Bible, and at that time I came across a phrase that "those who live according to the flesh persecute those who live according to the Spirit." And I thought: "Oh, this fits me exactly. They live according to the flesh, and I live according to the Spirit, which means I am already accepted by God as chosen for holiness, and they simply live by animal instincts and will go to hell." There was a division between "I" and "they."

Oleg: At the university, did you have friends who not only drank but also discussed with you the meaning of life, God?

Irina (Spirit of Martin Luther): Yes, we conversed; there were such friends, but they were not so seriously carried away by it; for them it was simply an intellectual polemic, they said something to me, but they did not have such serious engagements specifically with religion.

26:27 The Spirit of Martin Luther on childhood.

Oleg: Let's discuss some details of your childhood and clarify them. You wrote about school, that it was a "school purgatory," and that there were days when you were whipped 15 times a day, and you were an obedient child. Was it really like that?

Irina (Spirit of Martin Luther): Yes, that happened at school, and at home too my father punished me for bad grades; I could be rude to teachers, and for that (he shows his father) he punished me – beat me (this was in childhood). Mother was afraid to intercede for me, because it would have caused a scandal – father believed that father and mother should be on the same side, they should not contradict each other in upbringing.

Oleg: Margarita is your mother. You wrote that she whipped you until you bled over some trifle, over a stolen nut, that is, she was like your father, just as strict?

Irina (Spirit of Martin Luther): She was on his side. When he beat me, she was silent, but it happened that she beat me too. They were on the same side, in agreement with each other, although mother, compared with father, still sometimes showed love, could hug, stroke, but this was rare, while father was more detached.

Oleg: And what was your feeling about life in that period: happiness, joy, or the opposite?

Irina (Spirit of Martin Luther): I wanted to run away from all of it and waited until I grew up and could simply leave home, because there were many demands, condemnation. I myself, of course, sometimes behaved not in the best way, did not obey, was insolent, but that was because I became embittered by this treatment.

(Irina) He shows that he was not happy at that time.

Oleg: I see. You say you were from a more or less well-off family. But there is an episode that you went to school and at the same time were forced, along with other students, to walk the streets and sing psalms for bread. What is this episode?

Irina (Spirit of Martin Luther): They didn't give me money.

Oleg: That is, was your father so greedy that he gave you no money at all, even for food?

Irina (Spirit of Martin Luther): At first we really lived poorly, because my father's affairs were not going well, and then he bought himself a mill and began engaging in the business that started bringing him income. And then he even became rich.

(Irina) He shows something like a bank owner, because I see how he gives out some money to people, and they give him interest.

(Spirit of Martin Luther) That which you call "giving credit," a usurer. And he was very focused on the material. He gave me money only minimally, and even then asked where I had spent it.

For example, from childhood I wanted to buy food for someone from poorer families, and father would first reproach me that this cannot be done, that they have their own parents: "So what if he is hungry, you should not look at that. If you feed all the hungry, then you yourself will not be able to live well, because word will spread about you that you give everything away to everyone, and nothing will remain for you. They will consider you a little fool."

Oleg: And did you condemn your father?

Irina (Spirit of Martin Luther): I said to him: "How can that be? I feel sorry for them, they want to eat." Father was also religious.

(Irina) He shows that father went to the Catholic church, but more for appearance, "believed," that is, he had no changes in the sense that he related to people with compassion.

(Spirit of Martin Luther) And when I said that I felt sorry for them, that they had nothing to eat, he said: "They chose such a life for themselves, they do not want to work, to earn." And I said: "What do the children have to do with it?" And he said to me a phrase like this (how to translate it into literary language?): "Well, you are not going to feed all the puppies that some dogs gave birth to from their males. But children you would. And it is the same thing; they do not think about what they will feed their children with, and they multiply because they hope that a kind uncle will feed them."

(Irina) What do you think of such an opinion?

Oleg: That's horrible! When I read about his parents, about his childhood, I felt sorry for him.

Irina: I am asking, what do you think of such an opinion?

Oleg: That is not an opinion, that is horror.

Irina: Are there people who think that way?

Oleg: Yes, undoubtedly, but it is better not to have dealings with them and to stay away.

Irina: He is so greedy (he shows).

(Spirit of Martin Luther) He even demanded an accounting from my mother, his wife, of her income; he was greedy, meticulous in that regard.

Oleg: Exactly. I studied Martin Luther. It is considered that Protestant ethics is the basis for capitalism. I think, really, his father is some kind of capitalist, and he launched it, gave the basis for capitalism, and that is how it developed through greed, through stinginess, through exploitation, but that is already lyricism.

Let's still try to go through the biography, through such legendary places that people know, but we do not know whether they are true. There is a beautiful legend where you sang under windows, you were a schoolboy (you were 15), you were invited into a house, appreciated, and left to live. That is how you came under the patronage of the Kott family, wealthy townspeople connected with mining, like your father. How was it in reality?

Irina: He did not live there (he shows). He was only friends with their children (he shows two boys), simply stayed overnight several times.

(Spirit of Martin Luther) Yes, they fed me, but I did not live there, because I had my own family. Why would they take me in if I had my own family? My parents did not abandon me.

Oleg: It is another city. Your parents live in Mansfeld, and this is Eisenach.

Irina (Spirit of Martin Luther): I lived, my parents provided for me. I did not say that they stopped providing for me – they still gave me money.

Oleg: You had relatives on your mother's side in Eisenach; did you live with them?

Irina: No. They rented some room for him, his parents did (he shows).

(Spirit of Martin Luther) Relatives. I visited them, but because of my freedom-loving character I did not want to live there myself; they had their own rules. For example (he shows a woman), in her house there were rules that if you took something, put it back. A book (there was a library of books there), if you took it to read, put it back in the same place where it was.

She did not take me in herself. And my parents did not ask, they knew there would be conflicts.

Oleg: I see.

36:01 The Spirit of Martin Luther on diverse interests in education.

Oleg: At the university you studied nominalism. Are you familiar with this science now, when you are a Spirit?

Irina (Spirit of Martin Luther): Nominalism? Yes. I am familiar with it in general, because afterward I became occupied with other interests, but I know that it is about the philosophical meaning of some objects, or objects, or theories, that is, it is philosophy.

Oleg: Yes, it is theology, philosophy. Why am I asking? Simply, when one studies your teaching, its basis is visible – it was nominalism. You brought together nominalism and a humanistic approach, and you got your special teaching, which caught on so well. Therefore it was interesting to understand when you became acquainted with it, and how interesting it was to you?

Irina (Spirit of Martin Luther): I read many things (he shows how he loved to read in the university library), and not only what was in the program; I also read theology and even something connected with occultism, occult writings – that was also there, they circulated in society, on alchemy, astrology – I looked at and studied that too. I was interested in many topics.

Oleg: And did you read the Bible regularly at the university?

Irina (Spirit of Martin Luther): I read often. But more I read interpretations, again I took them from the library; they were from the holy fathers.

Oleg: Was all this in Latin?

Irina (Spirit of Martin Luther): We studied it.

Oleg: I think all who are at least a little acquainted with Protestantism will not be surprised by my question. The method of the humanists – "read the original sources yourself, do not believe on hearsay." How quickly did you come to the idea of applying this approach to the Bible? And when did you generally learn about this approach?

Irina (Spirit of Martin Luther): I understand what the question is about – probably about my translation of the Bible into German, I did it myself. And probably that is what you want to ask me about? You want to ask why I did it, or what?

Oleg: I want to ask. You removed the intermediate link, you removed the interpreters of the Bible, you said: "Read the Bible yourself and figure it out yourself."

Irina (Spirit of Martin Luther): I myself read interpreters, various holy fathers of the early times, was interested in theology.

39:44 The Spirit of Martin Luther on reflection on the text.

Irina (Spirit of Martin Luther): Did I say that interpreters should be removed? I can explain.

Because I understood one meaning, and when I read an interpretation, I saw another meaning. Each person understands in his own way. And I understood that if a person relies on interpreters and does not himself reflect on this text, he gives his responsibility for his spiritual life, for understanding God, for contact with God, into the hands of others – the holy fathers, whom he has never even seen and does not know (they died long before his birth).

It is clear that I was much criticized, I had disputations about the interpretation of the Bible, who can interpret it: a simple person or one who is already in the church, who studied for it, and so on. And they brought me many different arguments that only a person who is spiritually enlightened, who has purified himself from his passions, who constantly prays, fasts, and has specifically studied philosophy, various languages, studied sciences, rhetoric, even natural sciences, that is, an educated person who constantly leads a spiritual life, can understand it correctly.

And about the others, my opponents, the Catholics, said (later, when there were disputations) that people who came from work, tired, after maybe some tavern or after they had slept with their wife, would take the Bible, and they would understand it incorrectly, distortedly. That is what they said to me. Because their heart is overflowing with passions, their mind thinks about earthly things, therefore they will understand the Bible in an earthly way. And this will be an inevitable distortion.

They told me this a hundred times, I heard this argument. And how did I answer it? It was a disputation. I could not completely sweep aside this argument and say that no, everyone will understand it correctly. That is not true. They would say to me: "Well, how? All people are different."

42:55 The Spirit of Martin Luther on disputations with opponents.

Irina (Spirit of Martin Luther): How did I parry this argument, what did I answer? I answered that even if they understand erroneously, but at the same time sincerely pray, ask God to reveal the Holy Spirit to them, He who is Almighty will reveal to them what they need to know for their salvation.

And not to believe in this, not to believe that God hears the prayers of each and answers them in a way understandable to the person himself, means to recognize God as a cruel autocrat who lives somewhere far away, and He does not care what happens to people.

Oleg: A good argument. I accept it.

Irina (Spirit of Martin Luther): To which they also said to me: "Yes, the Holy Spirit will answer, a thought will come, but a person living in passions will also understand this thought in his own way." And they gave an example that a person who has the passion of greed, the passion of fornication, or some other passions, reading some text, begins to see what is in him everywhere, that is, to distort it.

To which I gave the final argument: "Well, fine, but when Christ came and began to teach people, who listened to Him? Simple fishermen, simple people, fornicators, tax collectors, who precisely went to taverns, who slept with each other, who fornicated – they followed Him first. And those people – the scribes and Pharisees, who more strictly than all observed precisely prayers, fasts, and were educated in the spiritual sense – they crucified Him. Why did their education not help them discern that before them was God?"

(Irina) He says this now because Martin considers Christ to be God.

Oleg: A good disputation, I enjoyed it.

45:26 The Spirit of Martin Luther on his monasticism.

Oleg: Let's continue through your legends. They say you had an event that led you to the monastery. You were returning from Mansfeld to Erfurt, a thunderstorm began, lightning struck nearby, you cried out in terror: "Saint Anna, help, I will become a monk!" What is true in this?

Irina (Spirit of Martin Luther): Indeed, there was a lightning strike nearby, I got scared, began to pray not only to Anna but to all the saints, because I was afraid that there would be another lightning strike and it would kill me. And I perceived this as God's punishment, God's warning, that He would punish me for these sins, including for that fornication I spoke about.

(Irina) He shows how he perceived that God was sending him lightning to warn him that if you do not leave your sinful life, then you will die and go to hell.

Irina (Spirit of Martin Luther): Why to hell? Because I felt that I was not ready for death at all – overflowing with sins, and therefore only hell was my place. Yes, of course, I believed that God is Love, but for me Love was such that if a person himself rejected this Love by his sins, then it allows this person to go where he deserves.

Oleg: Fine. You are 22 years old, you take the monastic name Augustine. You are an educated master among simple monks, they look at you as an upstart. Correct?

Irina: He shows that at the monastery there was an educational institution, a classroom where they studied.

(Spirit of Martin Luther) Instead of studying with them, I even gave lectures there (the senior mentors, the abbots of the monastery, assigned me), so that I would tell them about theology.

They saw that I knew a lot. They, of course, did not behave like those students I mentioned, but they still whispered among themselves that I looked at them proudly, that I was teaching them about life. And I also felt disappointment that they were pure monks and should be spiritually pure, yet they had the same gossip and backbiting (he shows that there was disappointment in these people).

Oleg: Another disappointment?

Irina (Spirit of Martin Luther): Yes.

Oleg: Clarify about your experience with asceticism, with flagellation, with fasts. How long did you practice this?

Irina (Spirit of Martin Luther): In general this period lasted about three years for me. I really wanted to raise my level, that is, to become pure from those passions, anger, fornication, because even when I was in the monastery, when I looked at women passing by, I still felt lust for them, I simply hid it. Desires appeared, even when I lay down to sleep in the evening, desires appeared, various thoughts (he shows).

Oleg: "Pray, and the thoughts will go away." Did they go away?

Irina (Spirit of Martin Luther): When I drove them away, they went away. And then they came again, and there were even such thoughts that there is no sin in this, it was all invented.

(Irina) He shows how human nature took the upper hand over him.

(Spirit of Martin Luther) And even in dreams these images came to me.

(Irina) In short, he was entertaining himself with plasmoids there, she is showing me now.

Oleg: I thought your Higher Self told you that this is normal.

Irina: Did your Higher Self tell you or what?

(Spirit of Martin Luther) Yes, it was later that I understood, when I left the incarnation, that my Higher Self had told me that monasticism was not my path. And in the end, I did leave that path, because of which, by the way, I was recognized as a traitor.

51:01 The Spirit of Martin Luther on reconciliation with his father.

Oleg: Let's not rush. In order. Your father forgave you. What changed him? Your popularity as a monk and preacher, or the grief that his sons died?

Irina: What changed his attitude? He shows it like this.

(Spirit of Martin Luther) He saw that for me this was very serious. We talked, and he saw in me, he believed that if I had become a lawyer, had not gone into monks, and had not gone through this whole path, I would have been unhappy. He believed that this was important for me, specifically for me. And despite the fact that he treated me cruelly, he still loved me. Simply his love manifested in such a way that by his cruelty he wanted to make out of me the kind of person he imagined.

Oleg: I see.

52:24 The Spirit of Martin Luther on teaching.

Oleg: At 25 you were transferred to Wittenberg, there was a new university, you taught Aristotelian dialectics. Your superior, Vicar Johann von Staupitz, becomes your spiritual father and confessor; he dissuades you from asceticism. Is everything correct?

Irina (Spirit of Martin Luther): Yes, but it was not only he who dissuaded me; we met with many there, and there were many such frank conversations. And there were periods when I fell into despondency, I considered myself even unworthy to open the Bible, let alone teach it. And even (he shows) I had periods when I did not come to this work.

They came and persuaded me. By the way, they treated me rather gently, especially considering my childhood. If my father had been in their place, he would have said to me: "Get up, go! What are you lying around for, sniveling!" He would, on the contrary, have punished me for this, that I was keeping some kind of asceticism; he did not understand that.

Oleg: Tell about your trip to Rome. You are 27, you set out for Rome on the affairs of the Order. You see cynical clergy, debauchery, trading in offices. On your knees you ascend the holy staircase.

Irina (Spirit of Martin Luther): But what specifically needs to be told? I need a specific question. I traveled to many places in Rome, actually.

Oleg: Besides Rome, did you go anywhere else?

Irina (Spirit of Martin Luther): Around cities. I traveled, taught, I had students, but that was still when I was a monk (he shows: a monk with a book in his hand).

Oleg: That is, the trip to Rome did not fundamentally change you, you had already seen everything?

Irina: Let's ask it this way. Martin, did the trip to Rome change anything in you?

(Spirit of Martin Luther) Another disappointment, already with the higher clergy, including the Pope of Rome, because I saw that his words diverged from his deeds. He said that he was God's vicar on Earth, but he acted in such a way that it was visible that he had concentrated power in his own hands, including spiritual power.

And it became visible that he cared more precisely about his own material things, and not even about the material well-being of the Church, which would be understandable, because he is the guardian, strictly speaking, of its property, among other things, but about his own material welfare, and to me this seemed excessive luxury.

Oleg: You wrote: "I did not like the morals."

Irina (Spirit of Martin Luther): Hypocrisy. Everywhere in the temples: "Pray, repent, love," but in reality the attitude toward people was like that of unbelievers.

Oleg: You are 29. You receive the degree of Doctor of Theology. They write that Staupitz insisted on this. Did you yourself not want to receive the degree of doctor?

Irina (Spirit of Martin Luther): I had a neutral attitude: neither yes nor no, as if they gave it and gave it.

Oleg: That is, you studied easily, and they told you to do it, and you did it.

Irina (Spirit of Martin Luther): I did not write all these works on the Bible specifically so that they would give me the degree of doctor; I was simply interested in researching theology myself.

56:48 Interaction with Frederick III the Wise.

Oleg: You are 32. You are appointed district vicar, curator of 11 Augustinian monasteries. In 10 years you made a big career. Frederick III the Wise, Elector of Saxony, one of the seven prince-electors of the emperor, invites you to preach in the castle church. How did you get along with Frederick the Wise?

Irina: He shows me that he was in his castle, in his palace (I will speak as he says). In his palace he was with a delegation.

(Spirit of Martin Luther) He was a believer and invited Catholic priests to himself in order to talk, ask questions about faith, and even not so much about faith as about politics, so to speak, and he questioned them, and I was in this delegation.

Oleg: You made an impression on him, since he invited you?

Irina: How did you make an impression on him?

(Spirit of Martin Luther) I think by the fact that when I answered questions there about God's influence on politics, on human life, about God's permission, he asked the question why God permits evil. And when I began to answer, I think this attracted his attention, because I could deliver information in simple language.

Oleg: I see.

58:48 The Spirit of Martin Luther on dissonances in life.

Oleg: Let's move on to the so-called Tower Experience (Turmerlebnis). When it happened is unclear, between 1513 and 1518. But the point is that you had a revelation, you were reflecting on the "Epistle to the Romans" – "the righteous shall live by faith."

And you suddenly understood that a person does not become righteous, but God Himself justifies the sinner without merits, without correction right now, faith is not an achievement, faith is the acceptance of what God has already done, that is, it is called "sola fide" – "by faith alone." Can you clarify about this event, if it happened?

Irina: He smiles.

(Spirit of Martin Luther) I had many such reflections on similar themes over the Holy Scriptures earlier. For example, I could take some verse from the Bible and apply it to myself. For example, here you asked: "The righteous shall live by faith," or any other expression, for example: "Blessed are the pure in heart." I could take any expression from the Bible and walk around with it and think about it, that is, it was not that I understood everything at once. It was a period of reflection.

"The righteous shall live by faith" – I also reflected on this, what faith is and why it gives life. And I read not only the "Epistle to the Romans," I read the "Epistle to the Hebrews" of the Apostle Paul, there too there are words about the righteousness of faith, about what faith is and how it justifies.

But for me this, so to speak, diverged from my life, because I saw that a person says: "I am a believer," but his deeds are unrighteous. I already said that for me there was such a dissonance: there it is written one thing, "the righteous shall live by faith," that is, shall live, of course, we are all alive physically, what was meant was spiritually alive, that is, he will be righteous, do God's works, fulfill the commandments, at least some. And accordingly, I saw another thing.

And therefore I reflected on this, why it is written that way. Although people say they believe, their life does not change. What then do they believe in? Either they deceive and do not believe in God, or it is not written that way there. These reflections were in me, because what was written in the Bible diverged from my experience.

And about myself I could say this too. I experienced it in myself, that I believed in God, but these inner passions of mine, which I spoke about and because of which I kept asceticism, did not go anywhere. One could say they coexisted in my heart. And therefore I reflected: "How is this possible?" And gradually I began to understand and investigate the question: "What is faith? Or maybe it is not what I think?" Is faith simply words, simply some conviction, or is it some feeling?

(Irina) He shows how he began to investigate the nature of faith.

(Spirit of Martin Luther) And moreover I also read books about this, got books from libraries, studies not only of theologians, divines, but also of scientists who investigated man, doctors, like psychologists now. That is, I read more scientific treatises. What is faith? What do you think faith is?

Oleg: I think it is a feeling.

Irina (Spirit of Martin Luther): What kind of feeling, of what?

Oleg: A feeling, one of several feelings, it simply has facets: there is complete conviction, there is knowledge, there is doubt, but all the same it is feelings of one kind. Relying on the fact that if you have a strong feeling (it gives you something) or a weak feeling – that now seems dubious to me. But you had other reflections.

Irina (Spirit of Martin Luther): And how do you think, do feelings control a person?

Oleg: Of course.

Irina (Spirit of Martin Luther): For example, disbelief – is that also a feeling?

Oleg: Yes.

Irina (Spirit of Martin Luther): Doubt, unbelief – are these also feelings? And a person who believes in something, and a person who does not believe in it, will they behave differently?

Oleg: Undoubtedly.

Irina (Spirit of Martin Luther): Why?

Oleg: Because feelings give the vector of movement for a person, where he will head.

Irina (Spirit of Martin Luther): Yes. And this is what I understood, that faith is not simply "I think, I believe in God." Everyone simply automatically says: "I believe in God," without even investing the meaning of faith. Faith is not simply the word "I believe." One can say: "I believe," but not have this faith in the heart.

Oleg: That is a lie.

Irina (Spirit of Martin Luther): It happens that it is not even a conscious lie, but self-deception. A person simply, like a parrot... He was taught to say: "I believe, because it is good," "I believe, because everyone around believes," "I believe, because if I believe, God will pour something down to me from heaven." No, faith is not about that.

1:05:36 The Spirit of Martin Luther on faith.

Irina (Spirit of Martin Luther): Faith is a feeling, and I now, being on the 18th level, confirm this. Faith is the feeling of the reality of the existence of some object or of oneself. If you feel the reality of existence, then you always take the reality of this existence into account in your thoughts and in your behavior.

And now let us talk about faith in God. Why is it said: "The righteous shall live by faith"? For the simple reason that the one who feels the reality of God, feels himself in Him and Him in himself, and his whole life changes, he begins to relate to sins differently, and he does not commit them not because it is bad, because God forbade it (that is, some attitudes of the mind), but he does not commit them because he is completely imbued, penetrated by the reality of God and relates to these sins just as God does.

Oleg: Good. And what about the argument "the demons also believe"?

Irina (Spirit of Martin Luther): Yes, there is such an argument. But again, what do they believe in? One can believe in God, or one can believe that God is a good for you, that He brings Love. It is clear that they not only believe, they know that He exists, they see Him. But to believe in someone's existence is not the same as to trust him himself. For example, you also have some opponents, adversaries, maybe even enemies, right?

Oleg: Yes.

Irina (Spirit of Martin Luther): They believe in your existence, especially since they saw you and know that you exist. Ask them: "Do you believe that Oleg exists?" They will say: "Yes, of course, he exists, we know it."

Oleg: That would be demonic faith.

Irina (Spirit of Martin Luther): Yes, that is, it is not faith as trust, but faith as knowledge. And if you ask them: "And do you trust him, do you believe in him as a person with whom you agree?", they will say: "No." That is, "to believe in" is not in the sense of believing in existence, but to believe in his rightness, to believe in his Light, to believe in his Love and in his needfulness and usefulness specifically for you.

Oleg: You explained that well. I have encountered other explanations, and in Protestant sources they do not even come close to telling anything similar. You explained it very well, thank you.

Irina (Spirit of Martin Luther): And how do they speak about faith there? Just explain it to me already.

Oleg: As a rule, they cannot even explain what faith is. It turns out to be something dogmatic, that you must, that if you have it, it is right, if not, it is wrong, that is, no deep explanation is given.

Irina (Spirit of Martin Luther): But do they explain there that it is a feeling?

Oleg: Of course, there are people who explain it well, but I have not come across such, maybe I did not search well.

1:09:37 The Spirit of Martin Luther on his last incarnation in Russia.

Irina (Spirit of Martin Luther): I will tell you. Yes, an hour has already passed, it flew by unnoticed, but we will continue this conversation. And I can tell about my last incarnation, but that will already be in the next video, because it also influenced me. By the way, I was also incarnated on Earth, and, I will say, even in Russia. I was a man, also, by the way, a religious figure, and I was able to rise from the 9th level to the 18th. I was also a Christian.

(Irina) He shows that he also adhered to Protestantism. Now I will try to understand which kind. Something like Baptists or Pentecostals – these groups.

Oleg: Did you speak in tongues?

Irina: No, no, more like a traditional Baptist. And not simply a Baptist, but he shows that he taught others as a pastor and wrote books or articles. What was your name?

Irina (Spirit of Martin Luther): Gena.

Oleg: And what period? And what region?

Irina: Russia.

Oleg: And what region? Simply, we have Stundism in the Caucasus, Protestants appeared; Protestantism is so large that we could search.

Irina (Spirit of Martin Luther): Baptist. They were Baptists, and I published a journal.

Oleg: What century was it?

Irina (Spirit of Martin Luther): 20th, 21st.

Oleg: Ah, so you left the incarnation quite recently?

Irina (Spirit of Martin Luther): I left the incarnation in 2007.

Oleg: Gena. And the surname?

Irina (Spirit of Martin Luther): Kryuchkov.

Oleg: And the journal?

Irina (Spirit of Martin Luther): "Vestnik Istiny" ("Herald of Truth").

Oleg: We will search.

Irina: I understood who this is about. Have you heard of him?

Oleg: No.

Irina: Dear friends, if you have heard of him, you understand who is meant, he was indeed a Protestant, a Baptist. It is interesting that Martin Luther incarnated in him, if Baptists watch this now.

Oleg: Yes.

Irina: We should tell someone among them.

(Spirit of Martin Luther) Simply in her memory, in the contactee's memory, there are these name and surname.

(Irina) And so he found it, accordingly.

Oleg: Excellent, excellent. Then let's finish for today and continue next time?

Irina (Spirit of Martin Luther): Yes, in this past incarnation of mine I precisely wrote about what faith is. Indeed, Irina named my surname, it is in her memory, therefore find the books, journals (he shows), and there too there is what faith is. I think, since you have become interested in this topic, the Lord is calling you to your own transfiguration in the heart.

Oleg: Undoubtedly.

Irina: He is already teaching too, I thank him. I thank Martin, Gennady, the Spirit! I thank Oleg, I thank my Higher Self for help in this contact, very interesting, especially this news! I thank you for watching this video and until new meetings, bye!

Oleg: Bye!

March 4, 2026

Participants:

Irina Podzorova – contactee with extraterrestrial civilizations, with subtle-material civilizations and with the Spiritual World;

Oleg – volunteer of the "Cassiopeia" project;

non-incarnated Spirit of Martin Luther – Christian theologian of the 16th century, reformer, founder of German Protestantism.