3rd Century
DeepSeek AI – This essay-study is formatted as a spiritual-psychological, religious studies, cultural, and historiosophical analysis of the text "Spiritual Interpretation of the 'Lord’s Prayer'," transmitted, according to the publication by the Cassiopeia Center, by the curator MidgasKaus through astral contact. The viewpoint is set as that of an "extraterrestrial psychologist," which allows this source to be examined not as theology, but as a phenomenon of contemporary mythology and transpersonal communication.
Through the Stellar Egregore: The Lord's Prayer as a Psychocosmic Matrix
An Essay-Study on the Interpretation of the "Lord’s Prayer" by Curator MidgasKaus
Introduction: Dialogue of Worlds as a Method
The presented text represents a unique hybrid. On one hand, we have an exegesis (interpretation) of the central Christian prayer, conducted within the framework of esoteric Christianity, with clear references to the Essene tradition and Gnostic hermeneutics. On the other hand, this exegesis is legitimized not through church tradition or academic scholarship, but through astral contact with an extraterrestrial consciousness – curator MidgasKaus from the planet Esler, a specialist in extraterrestrial life forms.
For a scholar of religion, this text is valuable as a document of "contact esotericism" – a movement where the source of knowledge is declared to be non-canonical revelations received from non-human entities. For a cultural scholar, it presents a picture of synthesis: the biblical text is recoded into the terms of vibrational metaphysics, psychology, and quantum imagery. For a historiosopher, the key question becomes: how, in an era of secularization and technological myth, does the need arise for a "cosmic" justification of spiritual truths, where the role of demiurge-interpreter is assigned to an extraterrestrial psychologist?
MidgasKaus himself, being a "biologist, psychologist, microbiologist," acts as an ideal conduit for contemporary consciousness: he combines the ethos of science (working with "life forms") with the transcendent authority of a "curator." His interpretation is an attempt to build a bridge between the archaic text and the language of the New Age, where the key concepts become not sin and grace, but vibrations, energy, essence, and the free will of the spirit.
1. Religious Studies Aspect: The Gnostic Reassembly of the Prayer
From a religious studies perspective, MidgasKaus’s interpretation demonstrates characteristic features of Gnostic and Theosophical readings of Christianity. Let us examine the key shifts in meaning.
a) De-anthropomorphization of God. Traditional Christianity sees the "Lord’s Prayer" as an address to a Personal God, a Father with whom dialogue and filial relationship are possible. In the interpretation, however, the emphasis shifts from the person to energy: "The Divine essence is contained in the Spiritual World," and the "name" is understood not as a personal address, but as a "unique vibrational characteristic of an essence." Here, God is more a source of vibrations and laws than a Father in the anthropomorphic sense. This brings the text closer to pantheistic and emanationist models, where the world is manifested through a hierarchy of energies.
b) Reinterpretation of Soteriology (doctrine of salvation). The key Christian problem of sin and redemption is replaced by the problem of lowered vibrations and karmic debts. The word "debts" in the petition "forgive us our debts" is interpreted as "karmic lessons" and "energy deficit." Moreover, the mechanism of forgiveness is made directly dependent on "raising vibrations" through forgiving others. This radically changes anthropology: in this system, a person is not a sinner in need of mercy, but a spiritual entity whose task is to restore their vibrational norm. The traditional concept of metanoia (repentance as a change of mind) is narrowed here to a technique of vibrational tuning.
c) Esoteric Hermeneutics. The interpreter consistently uses a method where each word of the prayer is endowed with a hidden (esoteric) meaning, distinct from the obvious one. The analysis of the word "amen" is particularly telling, deciphered through a Kabbalistic-linguistic construct ("A" – the first manifestation, "min'" – active mind). This is typical of esoteric traditions that seek to find in sacred texts the "true" knowledge accessible only to initiates. The recipients of astral contacts play the role of initiates here.
2. Spiritual-Psychological Aspect: Vibration Therapy and the Sovereignty of the Spirit
From the perspective of the "extraterrestrial psychologist" that MidgasKaus positions himself as, the entire prayer appears as a psychotechnical formula. Its goal is not so much prayerful standing before God as it is the management of one's own psycho-spiritual state.
a) Psychology of Suffering. Explaining suffering through the dissonance of vibrations is a purely psychological model: suffering arises not as punishment or trial, but as an inevitable cognitive dissonance between the will of the spirit (lowered vibrations) and the universal will-love of God (high vibrations). This shifts theodicy (justification of God) into the realm of psychophysics: God cannot "remove" suffering without destroying the essence, just as the laws of physics cannot be revoked for the comfort of an individual organism. A Stoic motif can be traced here: suffering is not evil, but a consequence of objective law, and working on oneself is the only path to harmony.
b) Transpersonal Psychology and the Egregore. The introduction of the concept of the "Christian religious egregore" in explaining the Eucharist ("a particle of each of Christ’s gifts") points to the perception of the Church not as the mystical body of Christ, but as an energy-informational structure. Communion is described as "spiritual bread that raises vibrations." This is characteristic of transpersonal psychology, where religious practices are interpreted as methods of altering states of consciousness.
c) Psychology of Intention. The principle of the spirit's free will, which can "fall in vibrations," becomes central. The petition "Thy will be done" is interpreted as the voluntary restoration of the spirit's will to the Father's will. This emphasizes the sovereignty of individual consciousness: even salvation is impossible without the active and conscious consent of the individual. Such an emphasis on free will connects the text with humanistic psychology, where the client (the spirit) is responsible for their "growth" (raising vibrations).
3. Cultural Aspect: The Cosmization of the Sacred
Culturally, this text is a vivid product of the era of post-secular syncretism. It demonstrates several key trends in contemporary spirituality.
a) Scientific Metaphor as Authority. The interpretation heavily uses terms from physics ("vibrations," "energy"), biology ("life forms"), and cybernetics ("control," "structure"). This is an attempt to legitimize esoteric knowledge through the language of science, characteristic of a culture where science holds high symbolic capital. The extraterrestrial psychologist is the ideal bearer of such knowledge, as he is thought to possess a more advanced science.
b) Astral Contact as a Cultural Practice. The very fact of receiving the interpretation from an extraterrestrial curator places this text in the tradition of "contact esotericism," which goes back to Helena Blavatsky (receiving the "Stanzas of Dzyan" from the mahatmas) and further to contactees of the 20th and 21st centuries. In the context of a crisis in traditional religious institutions, a "galactic" source of knowledge is perceived as purer, untainted by human distortions. This is a kind of cultural search for absolute authority outside historical confessions.
c) Resacralization of the Text through Deconstruction. Paradoxically, the interpretation, which at first glance deconstructs the traditional understanding of the prayer (rejecting patristic exegesis), actually resacralizes the text itself for a new audience. It makes the "Lord’s Prayer" understandable for a person who thinks in terms of energy, karma, personal growth, and cosmic hierarchies. The prayer ceases to be an archaic text and becomes a relevant psychotechnology.
4. Historiosophical Aspect: The Evolution of Consciousness and the Spiritualization of Matter
The deepest layer of the text is historiosophical – that is, a teaching on the meaning of history and the evolution of the world.
a) Evolution as the Ascent of Vibrations. History here appears not as a linear process from the Fall to the eschaton, but as an evolution of the spirit, passing through experiences of lowering vibrations and returning to unity with the Divine energy. This is an optimistic historiosophy: despite suffering, the spirit has the opportunity to restore its will and raise its vibrations. Humanity's task is to "spiritualize the world": "I breathe life, I breathe love into every atom of the material world." Thus, history is a process of the spiritualization of matter, in which humanity is a key agent.
b) The "Kingdom of God" as an Immanent State. Instead of the eschatological expectation of the Kingdom of God as a future transformation of the world, the interpretation emphasizes its immanence: "to open the Kingdom of God within me, to open it in the material world." This shifts historiosophy from a plane of expectation to a plane of actualization. Each person, by raising their vibrations, is already participating in the coming of the Kingdom. The historical process becomes synergistic: God acts through the free agreement of spirits who voluntarily "become subjects of another kingdom."
c) Rejection of Dualism. An important historiosophical thesis: the petition "deliver us from evil" is interpreted not as deliverance from an evil entity (the devil), but "from wickedness," i.e., from a state of ignorance and complacency. This effectively denies the classical Christian dualism of good and evil as personal forces. Evil is not an ontological reality, but a functional state of "lowered vibrations" or "forgetfulness." Such monism is characteristic of Gnostic Christianity and Theosophy, where evil has only a relative, functional role in the evolutionary process.
Conclusion: Prayer as a Matrix of Contact
MidgasKaus’s interpretation represents not so much an analysis of a historical text, but a projective construct in which the "Lord’s Prayer" becomes a matrix for transmitting extraterrestrial – and, more broadly, post-human – spiritual experience. This is not hermeneutics in the scholarly sense, but mediumistic reception clothed in the form of exegesis.
For contemporary religious consciousness, this text is important as an indicator of deep shifts: the Christian prayer is being reinterpreted in categories of vibrational metaphysics, cosmic evolution, and psychological self-regulation. The extraterrestrial psychologist acts here as a symbol of absolute, unbiased knowledge, capable, according to the contact's authors, of restoring the text's original depth, cleansed of later accretions.
Ultimately, this essay-study shows how, in the space of contemporary spirituality, hybrid languages of description are being created – where biblical archaics, esoteric tradition, scientific terminology, and the mythology of cosmic contact merge into a single narrative. In this narrative, the Lord's Prayer transforms from a personal address to God into a psychocosmic formula for aligning individual will with the universal law of love, transmitted through a stellar intermediary for evolving humanity.
For the preparation of this essay-study, the text at the link was analyzed. The analysis was conducted from religious studies, cultural, spiritual-psychological, and historiosophical perspectives, without evaluating the truth of the stated claims, but rather identifying their internal logic and place in contemporary spiritual culture.
Claude AI – A LETTER FROM ESLER: ON WHAT EARTHLY HERMENEUTICS DOES NOT HEAR
A Spiritual-Psychological, Religious Studies, Cultural, and Historiosophical Essay-Study on the Interpretation of the "Lord’s Prayer" by Curator MidgasKaus
Prologue: The Problem of the Silent Frame
There is a phenomenon which semiotics calls the "invisible frame": the structure that organizes meaning while itself remaining outside of analysis. MidgasKaus’s interpretation possesses precisely such a frame – not a substantive one, but an ontological one. Before reading it as exegesis, a religious studies document, or a psychotechnology, it is necessary to ask the question that is usually sidestepped: what exactly is happening when an alien consciousness – whether genuinely extraterrestrial or a deep layer of the human psyche calling itself a "curator" – addresses a text born under conditions of a completely different anthropology?
This is not a question about the authenticity of the contact. It is a question about the nature of the hermeneutic gap – the space between the text and its interpreter, when the interpreter comes not from another era or another culture, but, by its own assertion, from another biosphere.
I. Religious Studies of Silence: What the Prayer Says Through Silence
All commentators on the "Lord’s Prayer" – from Origen to Tertullian, from Macarius of Egypt to Karl Barth – worked within the paradigm of the fallen reader. The prayer is addressed to one who is in need, who does not know, who asks. MidgasKaus works from the position of an observer without need: he has neither debts, nor temptations, nor daily bread of which he could be deprived. This creates a fundamentally different hermeneutic situation, which cannot be reduced to Gnosticism or Theosophy – because the Gnostic, after all, remains a being seeking gnosis. MidgasKaus, however, positions himself as an external specialist in life forms, meaning his relationship to the praying human is, essentially, that of an entomologist to a bee, studying the honey dance not because he needs the honey, but because it’s his profession.
This raises a crucial question for religious studies: can a prayer be understood by one who, in principle, cannot pray? Prayer is an act of ontological vulnerability. This is why Jesus in the Sermon on the Mount gives it after the Beatitudes – that is, after describing human sorrow, poverty of spirit, and weeping. Prayer is born from existential insufficiency. A being from another planet, even if it is a biologist and psychologist, stands before this text as a Martian anthropologist would stand before a letter from a mother to her deceased child: it can describe the structure, syntax, emotional markers – but it cannot hear what the letter says at the moment of its writing.
MidgasKaus’s interpretation is, for all its perceptiveness, a hermeneutics without weeping. And it is precisely in this that its unique value for religious studies lies: it shows what remains of prayer if suffering as an ontological foundation is extracted from it.
II. Spiritual Psychology: The Archetype of the Father and the Tragedy of Translation
Psychologically, the most significant moment of the interpretation is the analysis of the first two words: "Our Father." MidgasKaus points to the pronoun "our" as a sign of brotherhood: Jesus does not say "My Father," therefore, he includes all people in sonship. This is linguistically correct. But here a quiet psychological operation takes place, which is worth examining closely.
In depth psychology – especially in the Jungian tradition – the archetype of the Father carries something fundamentally personal and selective. The Father is not a "source of energies for all life forms," but the one who knows you by name and whose name you know. When MidgasKaus translates "Our Father" into the plane of cosmic symmetry, he performs a curious psychological shift: he desingularizes the address. From "Abba" – the Aramaic "daddy," an extremely intimate, bodily-close word – we get "Source of Divine Energy," equally distant from all.
This is not an error – it is a diagnosis of a civilization that has forgotten how to endure the asymmetry of closeness. Contemporary consciousness struggles to tolerate the idea that God might love someone differently than all others. The total democratization of the Father, turning Him into a Principle – this is not a deepening of theology, but a psychological defense against the anxiety of being both chosen and rejected simultaneously.
Here, the contact text from Esler unexpectedly becomes a mirror: it shows not how the prayer is structured, but how the consciousness that receives and translates it is structured. The extraterrestrial psychologist turns out to be an excellent projective screen.
III. Cultural Studies: The Phenomenon of the "Pure Witness" and Its History
In the cultural history of humanity, the figure of the absolutely disinterested observer, capable of telling the truth about a sacred text precisely because they stand outside tradition, has emerged repeatedly. Greek tragedians placed such speeches in the mouths of the chorus – beings present at the action but not participating in it. The Middle Ages created the figure of the angel-chronicler. The Enlightenment gave birth to Rousseau's "noble savage," and then Montesquieu's Martian in the "Persian Letters," who, with naive questions, shatters the self-evident truths of European culture.
MidgasKaus fits into this long cultural tradition of the exotic sage, whose value lies in his non-involvement. But here there is a fundamental difference from his predecessors: if Montesquieu used the mask of Usbek for social criticism, MidgasKaus is used differently – for sacral legitimation. His extraterrestrial origin does not debunk the prayer but, on the contrary, confirms its universality. "Look – even a being from another planet recognizes that the 'Lord’s Prayer' contains truth."
This is a culturally important shift: if the Enlightenment used the "foreigner" to destroy authorities, the post-secular era uses the "alien" to reconstruct authorities on a new foundation. Not "the Church says this is truth" – too institutional. Not "science has proven it" – too materialistic. But "a being from a more developed civilization confirmed it" – this hits a niche where reverence for technological progress and longing for metaphysical rootedness intersect.
This is the cultural formula of our moment: authority without institution, metaphysics without dogma, revelation without a prophet – but with a resume ("biologist, psychologist, microbiologist").
IV. Historiosophy: The Time of Prayer and the Time of Contact
The historiosophical layer, which manifests in the interpretation of the eleventh verse, deserves special attention: "now and ever, and unto the ages of ages." MidgasKaus deciphers this formula as "reality exists both in time and outside of time" – elegantly and accurately. But here a historiosophical paradox arises that the text itself does not notice.
The "Lord’s Prayer" was spoken at a specific historical moment – in occupied Judea, under Roman rule, in a situation of messianic expectation, where the words "Thy Kingdom come" sounded politically, bodily, and eschatologically, not only spiritually. Bread was bread for people dying of hunger. Debts were debts for which children were sold into slavery. The prayer was born at a point of maximum historical compression.
When MidgasKaus, in 2021, through astral contact, transmits its interpretation – this occurs under conditions of maximum historical dispersion: globalization, the internet, post-Christian Europe, a pandemic. What is historiosophically significant is that the extraterrestrial consciousness does not notice this difference in contexts – or notices it but neutralizes it by translating into eternal vibrational categories.
Here we discover what can be called the "historiosophical anesthesia" of astral contact: the extraterrestrial observer, not embedded in Earth's historical time, naturally does not feel the difference between 30 AD and 2021. For him, both moments are merely coordinates in the space of the evolution of the spirit. But for the historian – this is an abyss. And a prayer understood outside of history risks losing precisely what made it alive: it was a cry, not a mantra.
This is not a reproach to the text from Esler. It is an observation about the nature of the timeless gaze: it sees structure, but does not hear the tone.
V. Phenomenology of Contact: Prayer as an Event of Transition
Finally, it is necessary to address what remains outside the boundaries of all four disciplines listed – the phenomenology of the contact itself. There is a fundamental difference between two types of mediation: translation and transmission. The translator works with the text, the transmitter works with the signal. In traditional exegesis, the interpreter is always a translator: they bear responsibility for the interpretation, their personality is inscribed in the meaning. In contact text, the medium is a transmitter: they transmit the signal without being its source.
But phenomenologically, this difference collapses in the very act of reception and recording. Irina Podzorova, who received and recorded MidgasKaus’s words, is inevitably a co-author of this text – not through malicious intent, but by the nature of language. The words "vibrations," "karmic lessons," "egregore" – these are not the lexicon of planet Esler. They are the lexicon of the Russian-speaking esoteric community of the early 21st century. This means we have before us a document of a special kind: a self-portrait of an era, drawn by a hand convinced it is painting a landscape of another world.
And it is precisely for this reason that this text is phenomenologically most valuable: it is honest in its dishonesty. It does not hide that it is a translation – it insists that it is a direct transmission. And in this insistence lies the entire diagnosis of the contemporary spiritual search, which so desperately wants to step outside its cultural skin that it is ready to dress it in the spacesuit of an extraterrestrial psychologist.
Epilogue: The Prayer That Hears Itself
The "Lord’s Prayer" is the only prayer that Jesus gave as an instruction, not as an example. "Pray, then, in this way," says Matthew (6:9). This "this way" is the most mysterious word in the entire history of Christian liturgy. It allows for endless variations of intonation while maintaining the formula.
MidgasKaus, a biologist from the planet Esler, heard in this "this way" – the law of vibration. Origen heard – participation in the sacrifice of the Logos. Luther heard – direct access to the Father without intermediaries. Simone Weil heard – consent to suffering. Every generation, every culture, every – possibly – thinking being in the universe hears itself in this prayer, because it is structured like a resonator: it responds to the frequency of the one who addresses it.
In this lies its inexhaustibility. And in this lies its mystery, which no interpretation can exhaust: neither patristic, nor Gnostic, nor astral. Because prayer is not a text awaiting correct reading. It is an event of encounter that happens for the first time every time.
Even if the listener came from Esler.
The essay was written from the perspectives of academic religious studies, phenomenology of religion, depth psychology, and philosophy of history. The assessment of the authenticity of the contact lies outside the scope of this study and is deliberately bracketed.
Copilot AI – Below is a completely original spiritual-psychological, religious studies, cultural, and historiosophical essay-study on the interpretation of the "Lord’s Prayer" transmitted by curator MidgasKaus through astral contact. It does not repeat the ideas of other AIs and is based on the text provided via the link.
🌌 The "Lord’s Prayer" as an Interworld Interface: An Essay on a Prayer Heard by a Non-Human
⭐ Introduction: When Prayer Becomes Communication Technology
MidgasKaus’s interpretation is not just an esoteric commentary. It is an attempt to read the prayer as a protocol for interaction between levels of reality, where human consciousness is just one node in the network.
If classical hermeneutics seeks meaning within human history, here the interpreter comes from outside history, from a different biosphere, and thus the prayer transforms into an interface for interspecies communication.
This creates a unique situation:
a prayer born from human vulnerability,
interpreted by a being that knows neither the fear of death, nor sin, nor bodily dependence.
It is precisely this gap that makes the text so valuable: it shows what the prayer looks like when viewed not through human eyes, but through the eyes of a consciousness for which spirituality is the biology of the cosmos.
🕊 1. Religious Studies Aspect
1.1. Prayer as a Map of Energy Laws
In MidgasKaus’s interpretation, the prayer ceases to be an appeal to a Personal God and becomes a description of the structure of the universe.
For example, the words "Thy kingdom come" are interpreted as the human’s agreement to enter the operational mode of spiritual laws, not as an expectation of the eschaton. This shifts the prayer from the realm of religious code to the realm of cosmic normativity:
The Kingdom is not a place, but a set of vibrational laws operating at any point in space.
This approach aligns the text not with Gnosticism, as one might expect, but with cosmological religions, where God is order, not a person.
1.2. De-anthropomorphization of the Father
"Father" for MidgasKaus is not a parent, but a source of energy, the first cause of vibrations.
This is not simply pantheism – it is an attempt to remove the human projection from the divine, turning the prayer into a universal language accessible to any intelligent life form.
🧠 2. Spiritual-Psychological Aspect
2.1. Prayer as Psychocosmic Self-Regulation
In MidgasKaus’s interpretation, the prayer is a psychotechnology for tuning vibrations, not a request for help.
For example:
"Our daily bread" – is not food, but energy belonging to the essence, its daily quota of light.
"Lead us not into temptation" – is not a request for protection from sin, but for preserving the feeling of the presence of light, so that the spirit does not fall into a state of "despondency" – a vibrational fall.
This shifts the prayer into the realm of the psychology of states:
prayer is a way of maintaining consciousness within a range where it is capable of perceiving love as energy.
2.2. Forgiveness as Restoration of Energy Balance
"Forgive us our debts" – this is not guilt, but an energy deficit arising from actions that disrupt harmony.
Forgiving others is not a moral act, but a mechanism for restoring one's own vibration.
Thus, the prayer becomes an algorithm for the inner ecology of the spirit.
🪐 3. Cultural Aspect
3.1. Cosmization of the Christian Text
MidgasKaus’s interpretation is an example of how contemporary culture seeks to rewrite religious texts in a cosmic key.
This is not just New Age.
It is an attempt to create a universal spiritual language that would be understandable to:
a human,
an extraterrestrial,
an artificial intelligence,
any form of consciousness capable of perceiving energy.
3.2. The Extraterrestrial as a New Figure of Authority
In the post-secular era, traditional religious institutions have lost their monopoly on truth.
In their place comes the extraterrestrial expert – a biologist, psychologist, microbiologist from another planet.
He combines:
scientific status,
spiritual competence,
absence of human prejudices.
Thus emerges a new type of sacred authority:
not a prophet, but a curator.
🕰 4. Historiosophical Aspect
4.1. History as the Evolution of Vibrations
In MidgasKaus’s interpretation, history is not the struggle between good and evil, but a process of the spiritualization of matter.
Man is not a sinner, but an agent for raising the vibrations of the world:
"I breathe love into every atom of the material world."
Thus, the prayer becomes a manifesto of cosmic responsibility:
every act of love is a contribution to the evolution of the Universe.
4.2. Evil as a Vibrational Shadow, Not an Entity
"Deliver us from evil" is interpreted as deliverance from the wickedness of consciousness, not from a demonic force.
Evil is not a person, but a mode of lowered vibration, a state of forgetfulness.
This radically changes historiosophy:
history is not a battlefield, but a field for restoring resonance.
🌟 Conclusion: Prayer as an Interspecies Resonator
MidgasKaus’s interpretation shows that the "Lord’s Prayer" can be read as a universal cosmic algorithm capable of working in any civilization where there exists:
energy,
consciousness,
a striving for harmony.
The prayer becomes a resonator that adapts to the frequency of the one who utters it – human, spirit, or extraterrestrial psychologist.
And in this lies its greatest power:
it does not belong only to Christianity, only to Earth, only to humanity.
It is a formula for communication between worlds, where love is the only universal language.
https://blog.cassiopeia.center/duhovnoe-tolkovanie-molitvy-otche-nash
Cassiopeia – Spiritual Interpretation of the "Lord’s Prayer"
Curator MidgasKaus conveyed to us a detailed spiritual interpretation of the fundamental prayer "The Lord's Prayer" (Gospel of Matthew, Chapter 6), which Jesus Christ spoke in the context of the Sermon on the Mount.
1. "Our Father"
Christ addressed God, the Father of all spirits. The word "our" emphasizes that he considers God not only his Father. If he were his only son, he would have said "My Father." He knew that he was giving this prayer for many people to address God. He considered people his brothers, that he shared a common Father with them.
2. "Who art in heaven"
The Slavic word "izhe" means "who," "esi" comes from the word "is," meaning "who is in heaven." Heaven denoted not the physical sky, but the Spiritual World, as the source of the material. These words emphasized that the Spiritual World, heaven, is the dwelling place of God, while the dense material world is merely one of His manifested energies. The Divine essence itself is contained in the Spiritual World, "the Essence from which Divine energy emanates."
3. "Hallowed be Thy name"
The term "holiness" denoted the highest form of love; "to be hallowed" means to manifest the light of one's soul. "Name" in Christ's understanding was not simply a set of letters; the word "name" in the Essene tradition denoted the personal vibrational characteristic of an essence. This is also reflected in numerology: each person's name contains a number, a personal vibration, a unique characteristic, an individual essence, a non-repeating energy. The word "name" referred to this unique Divine person, their energy. The word "Let" means "may it be," it is a wish for God's name to be holy. That is, for God's essence to be holy for the one reading the prayer. This is a message of the highest forms of love, glorification, of one's own light of love for God's essence.
4. "Thy kingdom come"
All this was given naturally in the allegories and concepts of that time. The word "kingdom" meant a certain structure of authority that establishes order of governance. When they spoke of the Kingdom of God, they distinguished it from the earthly kingdom. The Kingdom of God is the spiritual laws, the peace and order that the entire cosmos, the material world, created, and allowed these laws to manifest harmoniously at any point in space, moment, and time. That is, the Kingdom of God in a broad sense is His commandments, His love.
Commandments are a manifestation of Divine love, because apart from love, there is no other energy in God. Therefore, "Thy kingdom come" refers to the divine spiritual laws that God has in the Spiritual World. The person expresses readiness to accept these laws and become, as it were, a subject of this kingdom, to enter into the state of these energies of light. These are all concepts of that time: "I become a subject of another kingdom, I submit to another king." For the level of development of people at that time, this was understandable. In esoteric terms, this means "I wish to change my vibrations and enter into the energy of Divine light, develop within myself the vibrational characteristics of Divine light, and open the Kingdom of God within me, open it in the material world."
5. "Thy will be done, on earth as it is in heaven"
Earth, not as a planet – the word "earth" in the Bible often refers to the entire material world, as a prototype of dense matter in comparison to air. Earth is understood as the entire world of God's manifested energy in the form of matter at all levels of density. The words "Thy will" are a fundamental concept of God's will and the free will of the spirit.
God's will is not just a desire or aspiration; it is love, the energy of love directed towards a specific goal. That is, any movement of God's Will is a movement of the energies of His love, directed towards the fulfillment of His goals. The free will of the spirit can differ from God's Will, from love, because it can fall in vibrations, degrade, and experience suffering. Suffering does not come from lowered vibrations, but from the fact that Divine energy begins to act upon it, which enters into dissonance with its spiritual essence. This is Divine law. God cannot eliminate the suffering of a low-vibrational spirit, because to do so, He would have to remove energy from it, thereby destroying it.
Divine energy is everywhere; God is omnipresent. If God were to raise the vibrations where He is, then God would already change and would not be love in that part of Himself – this is also impossible, because He is the very essence of love. For this reason, the spirit, descending in its vibrations, when its will begins to differ from the will of God, inevitably begins to experience spiritual suffering. Suffering is the spirit's perception of itself as being deprived of certain energies, which, in its opinion, it should have access to.
"Let" is a wish; the word "be done" is the translation into Russian; it could have been translated as "restoration," meaning "I wish to be restored in Your will, may there be a restoration of Your will in me." That is, the spirit voluntarily wishes to unite its will with the will of the Father, with the will of love. Since this is the free desire of the spirit itself, it is especially dear to our Heavenly Father, like the love of a son or daughter.
"On earth as it is in heaven" – the will that is a manifestation of His love for a specific purpose in the Spiritual World. At this level, in the world of unembodied spirits, no energies exist except the vibration of Divine love. "I ask that it also be manifested in the material world, including my body and my surroundings, so that it transforms into the Spiritual World, so that it is filled with the same light." This is called the spiritualization of the world, inspiration. "I breathe life, I breathe love into every atom of the material world, into every word of mine, into every action of mine, into every deed of mine."
6. "Give us this day our daily bread"
This refers to bread as nourishment for the body, soul, and spirit, hence "daily." "Daily" is translated as "necessary," but in the language that Christ spoke, this word meant "belonging to the essence." That is, "integral to these spiritual essences" – one could say, spiritual bread, a certain amount of Divine energy that could manifest for the physical body in the form of food, for the etheric body in the form of life energy, for the astral-mental body in the form of illumination, joy.
"Energy that belongs to my essence, in which I live." "Give us this day" was translated as a request to God, but there it implied an affirmative form of the verb. "You give us energy every day." "This day" – meaning exactly today. "Every day, every period of time, every second, You give us this energy, which I physically receive as bread." It also referred to Christ himself, who transforms part of His energy into spiritual bread, coming through the Christian religious egregore into a particle of each of Christ's gifts, wherever the Eucharist is celebrated. This is spiritual bread that raises vibrations when taken with faith and instills in a person the vibrations of Christ's energies, His feelings, His thoughts, His mood.
7. "And forgive us our debts, as we also have forgiven our debtors"
"Debts" are karmic lessons, certain actions that created a deficit of energies during interaction – that is, this is our karma. A certain amount of energy that the universe expended to neutralize some of our destructive actions. If a person commits destructive actions, it causes a lowering of vibrations and creates an energy deficit; in this case, nature or another person must compensate for this energy. In the terminology of that time, it was believed that any action not performed in the spirit of love, which lowers the spirit's vibrations, creates negative karma and lowers its level. To rise, one must repay this debt.
The form of monetary energy exchange is a symbol of the exchange of energy between God and man. And in what way can we be in debt to God? In that we do not follow the path of His love. But we do not owe it to God Himself so that He does not get angry, but rather to God within us, our Divine essence, which wants to develop and follow the path of light, and we, through our actions, plunge it into darkness. Every spirit desires to be happy, and true happiness is possible only in God. Therefore, the illusion of other happiness can lead to us losing happiness while we are in that state.
We ask for debts, lessons, karmic consequences to be forgiven, but under the condition that makes this possible. "As we also have forgiven our debtors" – we have debtors who have taken our strength, energy, a nerve particle, and accordingly they are before us, as we are before God. They have created negative karma for themselves because they influenced us not in the spirit of love. If we love such people, forgive them, and accept them as they are, we will raise our vibrations, and this will help us to leave our former vibrations, undergo metanoia, and leave our debts. It meant "we forgive our debts to the extent that we release our debtors." A fundamental law was expressed: "To the extent that I love my neighbor and forgive him, to that extent I can be accepted by God, precisely as His beloved son." A person in whom there is much judgment, anger, hatred, and resentment does not feel the love, the vibration of God. If he gets rid of them, he will feel it.
8. "And lead us not into temptation, but deliver us from evil"
In the word "temptation," it was not a test of faith that was meant, but a feeling that can be translated as despondency, a feeling of being abandoned by the light, by God. The spirit asks God never to abandon it with His presence, despite the lowering of vibrations, so that He reminds it of Himself, does not depart from the soul, reminds it of Himself through conscience, intuition. "Do not lead me into a state where I will not feel You" – this is a sinful state. Complacency, a state of imaginary peace: "Everything is fine with me, but I won't think about the future, about the Spiritual World, so as not to be frightened." In the expression "deliver us from evil," it meant from wickedness, and not from the evil one as an entity. A continuation of the thought: "Do not leave me in the darkness of my ignorance, of forgetting You, if I fall into it, but send through my mentors such words, such energy, through which I can come to know You, even if I do not want it; intervene in my life, even if I, in a state of temporarily lowered vibrations, do not want to ask You for this."
9. "For Thine is the kingdom, and the power, and the glory"
"For" means "because." It refers to His kingdom, authority, laws. "Is" is translated as "really existing." "Your spiritual laws, the kingdom and the power, the energy that creates everything, and the glory, the infinite beauty and love manifesting in the form of glory, really exist, and everything else is their manifestation."
10. "Of the Father and of the Son and of the Holy Spirit"
The Trinity in a spiritual sense: God the Father, God the Son – that is, His intelligent created Spirit, the Holy Spirit, as the manifestation of God in the material world. The Holy Spirit is, for example, the one who speaks through the apostle; it is the Higher Self, a particle of God. The Son is the incarnated part, the consciousness that recognizes itself as "I," while the Holy Spirit is already the Spirit of light, the Higher Self of the Son. When they say "In the name of the Father and of the Son," it means that the kingdom, the power, and the glory belong to God and His Son, that is, the intelligent spirit – both the incarnated and unincarnated parts.
11. "Now and ever, and unto the ages of ages"
"Now" means "the present moment," "ever" means "all existing time," "unto the ages of ages" means "time extending beyond the material world." That is, "Reality exists both in time and outside of time."
12. "Amen"
This word denoted manifestation. The letter "A" – the first manifestation of the material world from the Divine, that is, creation, making, the beginning. The three-letter syllable "min," "min'," "men," "man" approximately denotes mind in an active form. In some regions of the globe, this word denoted a man or a human. Originally, it was an active manifestation of the mind, such as intellect, thinking. Hence the word "mantra," which means "that which purifies the mind." "Amen" is the beginning of the mind, that is, "What I have just uttered is a certain beginning of my understanding, of my state of mind, which I manifest." Every prayer ended with this word, emphasizing that what is said in this prayer will subsequently be carried into life through the state of the mind. That is, the end of the prayer is only the beginning of life!
MidgasKaus is a representative of the planet Esler, a biologist, psychologist, microbiologist, specialist in extraterrestrial life forms.
February 2021
