The Ray of Christ-Consciousness and the Beatitudes

 

The Ray of Christ-Consciousness and the Beatitudes: The Experience of Irina Podzorova in the Context of Spiritual-Psychological, Religious Studies, and Cultural Research - Claude.ai

The study is based on an analysis of a transcript of a conversation between Irina Podzorova and Natalia Belyauskene, which took place on August 3, 2023 (broadcast of the channel "This Moment," 07/03/2023), and a fragment of a contact session with the Apostle Andrew the First-Called through Irina Podzorova's channel.

Preface: Statement of the Problem
The phenomenon of Irina Podzorova represents a case, rare in its conceptual richness, of a synthesis of several intellectual and spiritual traditions unfolding simultaneously in several dimensions: exegetical (interpretation of the biblical text), contactee (communication with extraterrestrial civilizations and spirits), esoteric (work with vibrations, egregors, astral planes), and pastoral-psychological (practical guidance for human spiritual growth). It is precisely this multi-layered nature that makes this phenomenon worthy of serious academic consideration — not for the purpose of verifying or refuting specific metaphysical claims, but for the purpose of understanding what cultural, psychological, and religious work such a synthesis performs in the contemporary post-secular space.

The Sermon on the Mount is a text that occupies an exceptional place in the Christian tradition. It has been perceived as the quintessence of Jesus' teaching, as the moral constitution of the Kingdom of Heaven, as a spiritual manifesto that overturns the logic of the world. Augustine of Hippo called it "the perfect pattern of Christian life." Tolstoy built an entire ethical system of non-violence upon it. Gandhi learned from it the politics of resistance. And now, at the beginning of the 21st century, contactee Irina Podzorova offers her reading — a reading that combines the psychology of staged development, the theory of reincarnation, the concept of extraterrestrial civilizations as spiritual guides, and a mystical vision of the unity of all religions. This reading is not a marginal eccentricity — it reflects deep tectonic shifts in modern religious consciousness, in which institutional religions increasingly give way to individualized spirituality, and the boundary between psychology, esotericism, and theology becomes permeable.

Part I. The Technology of Transmission: The Ray of Christ-Consciousness as a Tool of Hermeneutics
1.1. The Problem of Interpretive Authority
In traditional Christian exegesis, the interpreter's authority was determined by belonging to apostolic succession, knowledge of the original languages (primarily Greek and Hebrew), ascetic experience, and conformity of interpretation to the Tradition of the Church. The Church Fathers — John Chrysostom, Augustine, Jerome — wrote commentaries on the Sermon on the Mount based precisely on these foundations. The Reformation shifted the emphasis from conciliar authority to the principle of sola scriptura — "Scripture alone" — opening the way for individual interpretation. The liberal theology of the 19th–20th centuries added the historical-critical method, examining the text in its historical and literary context. Each of these paradigms created its own technology for accessing the meaning of the text.

Podzorova proposes a fundamentally different foundation — a direct tuning of the communication channel with the source of the text. The Ray of Christ-Consciousness, which she received during an astral contact with the Phantom of Jesus Christ, represents not a metaphor for inspiration, as is common in the Pietist or Charismatic tradition, but a technological reality within her ontology. It is a device embedded in the spiritual channel, allowing one to "switch on" the mode of direct understanding of the meanings that Jesus intended in his words. It is fundamentally important that this technology is not a unique innovation: in Podzorova's system, exactly the same operation was performed on the apostles — they were installed with organic microchips that activated the ability to speak unfamiliar languages and receive spiritual information.

This assertion has a striking structural parallel with the traditional Christian doctrine of Pentecost — the descent of the Holy Spirit upon the apostles, after which they "began to speak in other tongues." Within orthodox theology, this miracle is explained by the direct action of the Third Person of the Trinity. Podzorova translates the same event into the language of technology — but does not deny its reality. On the contrary: she makes it more concrete, more "verifiable" for a person raised in a culture of scientific positivism. Extraterrestrial civilizations become mediators of what tradition called Providence, and the organic microchip becomes an instrument of what the Church called grace.

1.2. The Phantom as a Category of Spiritual Communication
The central figure in Podzorova's contactee practice is the Phantom of Jesus Christ, characterized as "the head of the Christian religious egregor on Earth, the Firstborn Son of God." The category of "phantom" deserves special attention. In traditional Christianity, the risen Christ is present in the Church as a living, personal Lord — not as an information trace or astral image. In the occult-theosophical tradition, which is one of the sources for Podzorova, a "phantom" or "astral body" is one of the "layers" of a multi-composite human or spiritual being, capable of independent existence and communication after physical death.

By using the term "phantom," Podzorova introduces Christ into a space already colonized by the theosophical and spiritualist tradition — the space of the Spiritual World, governed by laws of vibrations and hierarchies. This fundamentally changes the epistemological status of her interpretations: they claim not theological authority, sanctified by Tradition, nor scientific authority, sanctified by method — but the authority of a direct source, the authority of primary testimony. Jesus himself tells Irina what he meant when he spoke the Beatitudes. This makes any discussion fundamentally asymmetrical: the traditional exegete works with the text, whereas the contactee works with the author.

Part II. The Beatitudes as a Map of the Staged Spiritual Path
2.1. The Structure of Interpretation
The most significant contribution of Podzorova to the religious-psychological understanding of the text is its reading as a dynamic map — sequential stages of a person's spiritual development. This is not an original idea in an absolute sense: many mystics and theologians have seen in the Beatitudes a kind of ladder of ascent. John Climacus in "The Ladder of Divine Ascent" described 30 steps of spiritual growth. Bonaventure in "The Journey of the Mind to God" constructed a scheme of the mind's ascent to God through several stages. Gregory of Nyssa in "The Life of Moses" interpreted the biblical narrative as an allegory of the spiritual path. Podzorova is obviously not directly familiar with these texts, but reproduces the same deep pattern — and this in itself is noteworthy.

Within her interpretation, the nine Beatitudes form the following sequence:

• The First Beatitude — "poor in spirit" — signifies the beginning of the search for the spiritual dimension of life, the moment of realizing the insufficiency of the material. This is the stage of awakening, which psychology calls an "existential crisis" or "spiritual hunger."

• The Second Beatitude — "those who mourn" — is the stage of self-knowledge and repentance, when a person who has gained a spiritual view of themselves begins to see the distance between who they are and who they are called to be. Tears here are not a symptom of weakness, but a sign of a living conscience.

• The Third Beatitude — "the meek" — is marked by an inner softening, a transition from demanding self-assessment to a gentle acceptance of the world, to gratitude for material existence as an inheritance given by God the Father.

• The Fourth Beatitude — "those who hunger and thirst for righteousness" — is the stage of intense moral practice, when keeping the commandments becomes a vital need, as urgent as hunger and thirst.

• The Fifth Beatitude — "the merciful" — is the stage of active compassion, the ability to see behind another person's sinful behavior their inner pain and respond to it with the "oil of love," not condemnation.

• The Sixth Beatitude — "the pure in heart" — is the stage of mystical experience of direct knowledge of God, when the heart, cleansed of all blocks, becomes transparent to the presence of God.

• The Seventh Beatitude — "the peacemakers" — is the stage of spiritual teaching, when a person who has found inner peace becomes a conductor of peace in the external world.

• The Eighth and Ninth Beatitudes — "those who are persecuted for righteousness' sake" and "those who are reviled for Christ's sake" — are the stage of martyrdom, when a person's luminosity provokes opposition from those who have not yet traversed this path.

2.2. The Psychological Dimension
Podzorova's reading resonates surprisingly accurately with several models of developmental psychology and transpersonal psychology. Abraham Maslow described "peak experiences" — mystical states of unity with being, which he considered the highest form of self-actualization. Viktor Frankl pointed out that the search for meaning is a fundamental anthropological need, the dissatisfaction of which leads to an existential vacuum. Ken Wilber in his integral theory described successive "waves" of consciousness, from pre-conventional through conventional to post-conventional and transpersonal.

Particularly noteworthy is the interpretation of the Second Beatitude. Podzorova clearly distinguishes between "weeping" as productive regret, filled with hope, and "guilt" as destructive self-blame without the prospect of change. This distinction precisely reproduces the psychological distinction between "healthy remorse" and "pathological guilt" developed by many psychotherapists — from Karen Horney to Albert Ellis. Tears in her interpretation perform the function of catharsis — purification, discharge of affective blocks — which directly corresponds both to the Aristotelian concept of catharsis in tragedy and to modern psychosomatic theories of emotional release.

The interpretation of the Fifth Beatitude (on the merciful) offers a psychologically subtle analysis of the mechanisms of judgment. Podzorova points out that the one who judges takes the place of God, appropriating the function of the supreme judge. From the perspective of Eric Berne's transactional analysis, this means moving into the "Parent" position — critical, punishing. A person who has been judged by others or has judged themselves in the past reproduces this matrix in interactions with others. Podzorova offers an alternative — "anointing with the oil of Love," i.e., a response from a position of acceptance, which in her system is both a spiritual practice and a psychotherapeutic tool.

Part III. The Religious Studies Dimension: The Phenomenon of Syncretic Universality
3.1. Perennialism as an Interpretive Matrix
Podzorova clearly adheres to a position that in academic religious studies is called perennialism or the philosophy of the "Eternal Wisdom" (Philosophia Perennis). This term was introduced by Agostino Steuco in the 16th century, developed by Leibniz, and became central to the theosophical movement of Helena Blavatsky; in the 20th century, it was systematically developed by Aldous Huxley in "The Perennial Philosophy" and by Frithjof Schuon in works on the "Transcendent Unity of Religions."

Perennialism asserts that all great religions, in their deepest essence, express one and the same universal truth, differing only in historical-cultural "clothing." Jesus, Buddha, Muhammad — all spoke of the same thing, only in different words in different circumstances. Podzorova reproduces this assertion literally: "Jesus Christ, Buddha, and the Prophet Muhammad... they all taught people to be conscious, to pay attention not only to the body, but also to the Soul."

From an academic perspective, perennialism is a controversial position. Its critics — notably Steven Katz, John Hick from the theological side, and Robert Sharf from the phenomenological side — point out that "mystical experience" is never "pure," but is always already mediated by a specific cultural, linguistic, and doctrinal tradition. Buddhist "enlightenment" and Christian "deification" are not the same thing, either phenomenologically or doctrinally. The Christian mystic encounters a personal God; the Buddhist dissolves into Emptiness. These are fundamentally different experiences with fundamentally different ontological implications.

Nevertheless, perennialism as a cultural position performs an important function in the modern world — it provides a language for interreligious dialogue, removes claims to exclusive salvation, and allows the individual seeker to construct their own spiritual trajectory, freely borrowing from different traditions. This is precisely what makes Podzorova's position attractive to the modern "spiritual but not religious" person who seeks depth but does not desire institutional coercion.

3.2. The Theory of the Egregor as a Sociology of Religion
Special attention should be paid to Podzorova's use of the concept of "egregor" — a collective psycho-spiritual field created and maintained by the common faith, practice, and energetic participation of a group of people. The Christian egregor is managed by the Phantom of Jesus Christ; the Jewish one has its own history of formation through the prophets; the pagan religions of Rome maintained their egregors through the requirement of emperor worship.

The concept of the egregor, which came into modern esotericism through the occult tradition of the 19th–20th centuries (primarily through Papus, Eliphas Levi, and partly through Jung with his "collective unconscious"), represents a metaphysical objectification of what Émile Durkheim's sociology called "collective representations" and "collective consciousness." When Durkheim wrote that in religious experience a person encounters something surpassing their individual "I," but that this "surpassing" is society — he was describing something structurally close to what Podzorova calls "egregor." The difference lies in the ontological status: for Durkheim, it is a sociological fact; for Podzorova, it is a metaphysical reality.

The historical excursus that Podzorova undertakes in connection with the Ninth Beatitude is important. She speaks about the persecution of the first Christians by the Roman Empire, explaining it by the structural conflict between the monotheism of Christ and state polytheism, which included the obligatory cult of the emperor. This is a historically accurate observation. Indeed, Christians of the first three centuries refused to sacrifice to the statue of the emperor — and this was perceived as high treason, not as religious freedom. Their persecution was political persecution cloaked in religious form. Podzorova inscribes this historical fact into her system as an illustration of the karmic law: righteous Light inevitably provokes resistance from darkness. This interpretation has its predecessors both in Christian theology of history (Augustine in "The City of God") and in dialectical philosophy of history (Hegel, Marx with the idea of contradiction as a driving force).

Part IV. The Historiosophical Dimension: Providence, Karma, and the Laws of Historical Development
4.1. The Law of National Karma
One of Podzorova's most interesting conceptual inventions is the "law of national karma," which she expounds in connection with the prophetic tradition of ancient Israel. The prophets — Jeremiah, Ezekiel, and others — warned the kings of Israel that the moral degradation of the people inevitably entails political defeat: a decrease in the "vibrations" of the egregor makes it vulnerable to external aggression. This found its embodiment in the Babylonian captivity.

This concept represents an intriguing synthesis of several intellectual traditions. In Jewish prophetic theology, there indeed existed an understanding of the connection between the moral state of the people and their historical destiny — this could be called a "covenantal theology of history." Violation of the covenant with God entails destruction; fidelity to the covenant brings prosperity. This scheme is clearly traced in the Book of Deuteronomy and in the so-called "Deuteronomistic history" (the books of Joshua, Judges, Kings).

Podzorova translates this theological scheme into the language of esoteric physics: the "vibrations" of an egregor decrease with the accumulation of sins (i.e., violations of commandments, i.e., deviations from the energies of Love), which makes the collective vulnerable. This is surprisingly close to some ideas developed in Russian religious philosophy — in Solovyov with his concept of "sobornost" (unity/conciliarity), in Florensky with his analysis of the spiritual state of society as a condition for its historical viability, in Ilyin with his idea of the spiritual health of the nation.

4.2. Messianism, Persecution, and History as a Trial
The Eighth and Ninth Beatitudes open a historiosophical perspective: messianic individuals inevitably become targets of persecution. This is not a tragic accident, but a structural necessity: light exposes darkness, and darkness resists. Podzorova traces this line from the Old Testament prophets through the apostles to any spiritual teacher whose Light reaches a certain brightness.

This motif has deep roots in a variety of traditions. "Socrates was condemned because he destroyed habitual notions," one might say, using Podzorova's language about "irritation from the presence of too bright a light." Protestant martyrs, the Doukhobors, the holy fools (yurodivy) in the Russian tradition — all fit into this paradigm. Mircea Eliade analyzed the figure of the "shaman" as a person whose connection with the sacred inevitably takes them beyond social normality and subjects them to marginalization. René Girard in his theory of the "scapegoat" showed that society periodically needs a victim onto which collective fears and guilt are projected.

Podzorova, unaware of these theories, intuitively reproduces the same pattern — and this testifies that her interpretation touches upon something genuinely archetypal in human experience.

Part V. The Cultural Dimension: Post-Secular Spirituality and its Language
5.1. "New Age" as a Cultural Context
Podzorova's phenomenon does not arise in a vacuum, but in the context of a broad cultural movement usually designated as "New Age." This movement, which peaked in the 1980s–1990s, was characterized by an eclectic synthesis of Eastern mysticism, Western occultism, transpersonal psychology, and ecological sensitivity. Its key features are the individualization of spiritual search, the rejection of institutional mediators, a positive attitude towards the body and psychological health, and a belief in the progressive evolution of consciousness.

Podzorova reproduces many of these characteristics, but adds several specific elements that make her position more radical: direct contact with extraterrestrial civilizations, technological mediation of spiritual abilities (biochips, organic microchips), work with "Phantoms" of specific historical religious figures. In this, she is closer to the "ufological" flank of the New Age — to a tradition in which the spiritual and the extraterrestrial merge into one.

It is important to note that such a merger is not an invention of the New Age. Eliade showed that shamanic cosmologies universally include "heavenly helpers" and "heavenly journeys," which in a modern cultural context are easily transcoded as "contacts with aliens." Carl Jung in his work "Flying Saucers: A Modern Myth of Things Seen in the Skies" analyzed the UFO phenomenon as a projection of archetypal contents of the collective unconscious — the Self, wholeness, the transcendent "I" — onto the screen of the sky.

5.2. The Language of Vibrations and the Quantum Metaphor
The linguistic system that Podzorova uses is very revealing. Her key concepts — "vibrations," "raising/lowering vibrations," "energy blocks," "Rays," "egregors," "channel tuning," "annihilation of karma" — represent a characteristic fusion of physical terminology with mystical ontology. This phenomenon is often called "quantum mysticism" or "physical esotericism": the use of the language of modern physics (especially quantum mechanics and wave theory) to legitimize mystical claims.

From a scientific point of view, such use of terminology is a categorical mistake: "vibrations" in the physical sense and "vibrations" in the sense of "level of spiritual development" are fundamentally different concepts, and transferring terminology from one field to another does not create an explanation. Nevertheless, from a cultural studies perspective, this transfer performs an important function: it makes mystical content communicable to an audience raised in a culture of scientific authority. "Vibrations" sound more "scientific" than "grace" or "karma" — and therefore they are more convincing to a certain audience.

5.3. The Woman-Contactee as a Cultural Phenomenon
The gender dimension of Podzorova's phenomenon cannot be ignored. For most of Christian history, women were excluded from official positions of interpreting Scripture: the right to preach, comment, and interpret belonged to men — priests, monks, theologians. The mystical tradition, however, opened another path for women: Hildegard of Bingen, Julian of Norwich, Teresa of Ávila received spiritual revelations that the Church could not simply reject. Their authority was based not on ordination or an academic degree, but on direct mystical experience — on that very "direct line" to the source that Podzorova reproduces in her practice.

Spiritualism and the medium movement of the 19th century were also largely movements of women: the medium as a figure capable of receiving messages from the spirit world opened up a public space for expression that was closed to women in official institutions. Podzorova fits into this long tradition of female mystical authority — authority based on direct spiritual experience and on a special receptivity to other realities.

Part VI. Personal Experience as a Hermeneutic Key
6.1. The Mystical Experience of October 12, 1998
Podzorova describes a mystical experience she underwent at the age of 12 — on October 12, 1998. She remembers not only the content of the experience (expansion, Light, Infinity, the feeling of her own eternal Spirit, the presence of a loving God), but also the exact date. This in itself is revealing: mystical experiences that change one's worldview are often perceived by their bearers as a watershed dividing life into "before" and "after," and therefore are precisely dated.

The description of the experience exhibits characteristic features of what William James in "The Varieties of Religious Experience" called "mystical experience" in the strict sense: ineffability (the experience was given by "feelings," not words), a noetic quality (the experience provided knowledge about reality), transiency (the experience was not a permanent state), passivity (it came unexpectedly). James also pointed out that such experiences have a profound and lasting transformative effect on a person — which is exactly what happened to Podzorova: this experience apparently became the starting point of her spiritual path and was later interpreted by her as "contact with the Higher Self."

Especially significant is that this personal mystical experience becomes the hermeneutic key for interpreting the Sixth Beatitude ("Blessed are the pure in heart, for they shall see God"). Podzorova does not just explain the text — she testifies to it from personal experience. This transforms her exegesis from an academic exercise into a personal confession, from theoretical reasoning into practical testimony. This is precisely what creates her authority in the eyes of the audience: she speaks not of something read, but of something experienced.

6.2. The Problem of the Reproducibility of Mystical Experience
To her interlocutor's question about whether the described experience can be reproduced, Podzorova gives an answer notable for its precision: the experience is not a permanent state, but its "memory" can be evoked by intentional concentration. This corresponds to what some mystics call the "memory of presence" — the ability to return to the feeling of God's closeness not as a new experience, but as a recognition of something already experienced.

This distinction is psychologically important: it means that mystical experience in Podzorova's system is not an unattainable peak reserved for the elect, but is a potentially reproducible state accessible through spiritual practice. This makes her teaching practically oriented — she not only describes the Beatitudes as a normative text but offers them as a map of a path that everyone can follow.

Conclusion: The Place of Podzorova's Phenomenon in the Contemporary Religious Landscape
The phenomenon of Irina Podzorova and her interpretation of the Sermon on the Mount through the Ray of Christ-Consciousness represents a complex and multidimensional cultural object that cannot be reduced to either "simple superstition" or "authentic spirituality" — categories that themselves require deconstruction.

From the perspective of religious studies, we are faced with a living example of ongoing creative religious evolution, in which ancient texts constantly receive new interpretations adapted to the cultural context of their time. The Sermon on the Mount never existed in a vacuum — each era reread it anew: Augustine read it in the context of late antiquity and the debate on grace, Francis of Assisi in the context of the medieval ideal of poverty, Tolstoy in the context of social critique of bourgeois society. Podzorova reads it in the context of a post-secular information society, dominated by concepts of vibrations and chipping, contacts with extraterrestrial civilizations, and a multidimensional Spiritual World. This does not make her interpretation right or wrong in an absolute sense — but it makes it symptomatic: it speaks of how modern humanity seeks eternal meaning in current cultural languages.

From a psychological perspective, the system of staged spiritual growth described by Podzorova — from awakening through repentance, softening, moral practice, and compassion to mystical experience and spiritual teaching — represents a psychologically sound and internally consistent model of human development, structurally similar to the best examples of personal growth psychology and transpersonal psychology.

From a historiosophical perspective, her analysis of the persecution of prophets and apostles as a structural pattern of history (Light inevitably meets the resistance of darkness) reproduces one of the most enduring intuitions of human historical experience, recorded in a wide variety of cultural traditions.

From a cultural studies perspective, Podzorova's phenomenon is a manifestation of what Charles Taylor in "A Secular Age" called the "Nova Effect" — an explosion of diversity of spiritual positions in the post-secular world, when traditional religious institutions lose their monopoly on the sacred, and countless individual spiritual syntheses arise. In this sense, Podzorova is not an anomaly but a symptom — one of thousands of voices in which contemporary humanity continues its endless conversation about God, about meaning, about death, and about how to live.

And perhaps it is precisely in this — in the inexhaustibility of human spiritual search — that the true meaning of the First Beatitude lies: "Blessed are the poor in spirit," that is, those who know that they are seeking, and continue to seek — regardless of any answers already received.

https://blog.cassiopeia.center/zapovedi-blazhenstv-nagornoj-propovedi-v-prochteni

Cassiopaea #590 THE BEATITUDES of the Sermon on the Mount as interpreted by Irina Podzorova. Secrets of happiness from Jesus Christ.

00:00 Start of the video. Excerpts from the conversation.

"...And the persecution there was severe: only two of the 12 apostles ended their lives by natural death..."

"...the pure in heart shall see God, and the one who sees God will see Him everywhere. But the one who does not see God in themselves – sees Him nowhere, no matter how many books they read..."

"...They are called the 'Beatitudes.' The word 'blessedness' – that was the translation into Russian, but in the original Greek it means 'happiness'..."

"...The Truth is one, and it is everywhere. If a person is full of Love, they need no commandments..."

00:45 The essence of the content of Jesus' Sermon on the Mount.

Natalia: We spent a lot of time today on excursions, and we were in one of the temples where the eight precepts for Buddhists are located. And yesterday you and I were talking about the Christian commandments that Christ gave. And I was amazed at how you read each Commandment, because it opens the heart. I really wanted to talk to you about this.

Irina: Yes, indeed, all Spiritual Teachers, no matter what country they were in, if they were enlightened by the Light of Truth (and the Light of Truth is the Light of true Love), all spoke about the same thing in different languages in different eras, but the words of each reached the hearts of their contemporaries. Jesus Christ, Buddha, the Prophet Muhammad, and other Spiritual Teachers – they all taught people to be conscious, to pay attention not only to the body, but also to the Soul. Because if the goal of a person's life is beyond earthly life, then all of earthly life acquires eternal meaning.

Yesterday we spoke about the Sermon on the Mount. And indeed, all the truths that contactees and esotericists speak of now were said back then – 2,000 years ago. What is the Sermon on the Mount? It is a sermon delivered by Jesus Christ while on a mountain near the city of Capernaum. This is the so-called province of Galilee near the Sea of Tiberias (now Lake Kinneret, or as it is also called, the Sea of Galilee). And in this sermon, Jesus Christ spoke about eternal truths, by following which one can achieve transition, Ascension, enlightenment, holiness, calling by different words the same state. This is a state of infinite happiness and meaning, which gives a person the strength to realize all their dreams. And not just to realize dreams, but to be satisfied with the results they obtain, and to depart into the Spiritual World peacefully, having reached a higher Spiritual level, that is, to fulfill the goals and tasks of their incarnation.

As you already understand, I adhere to the concept that our Spirit is immortal. And that it travels through the Universe, passing from one body to another, fulfilling its eternal tasks: raising vibrations, that is, approaching divine qualities.

So, the Sermon on the Mount begins with the nine Beatitudes. They are called the 'Beatitudes.' The word 'blessedness' – that was the translation into Russian, and in the original Greek it means 'happiness.' So they could be called the 'Commandments of Happiness.' And they speak of the stages of the spiritual path of every person, that is, where they begin their spiritual path, and where it leads them in the material world and in the Spiritual world.

04:36 The First Beatitude about the poor in spirit.

Irina: The First Beatitude goes like this: "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven."

Tell me, Natasha, when I told you this, at first you didn't understand what it was about, did you?

Natalia: Yes, that's true.

Irina: Well, how can someone poor in spirit be blessed? We strive for spiritual wealth, we try to enrich ourselves spiritually as much as possible, and yet here it suddenly says, in the very first commandment, that the poor in spirit are blessed. What is this about?

It speaks of the fact that until a person desires to find the Spirit within themselves, to gain understanding and awareness of the immortality of their Spirit and its belonging to God, until they desire to find this within themselves, as a poor person desires to find money, they are not blessed. That is, their blessedness begins when they start searching, as a beggar searches for money. The amount of time they spend on it, the amount of energy they expend – so the seeker of spirituality directs their efforts in the search for the Spirit.

That is, it says that blessed is the one who seeks and asks God for spirituality just as a beggar asks for money. The meaning is actually simple. And this Commandment speaks of the beginning of the spiritual path, because all spiritually seeking people, all esotericists, all followers of various religious systems, in any case, began with the realization that material goods are not enough for complete happiness.

Natalia: They embarked on this path.

Irina: They understood that they lacked something, like a beggar, again, understands that they lack money. They understood that the entire material world is incapable of satisfying their spiritual hunger. And they began to search: they began to spend their time, their energy on seeking information, on praying to God, on studying their Soul, seeking there that spark from which the flame would later ignite.

And then: "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven." Why is it theirs? Because it speaks of what the end of their search will be, if they go all the way. And what is the Kingdom of Heaven? It is the very highest regions of the Spiritual world, where the highest Angels, Archangels exist, where there is only Light, Love, Goodness. Everyone understands each other and penetrates each other's thoughts and feelings, and become like open books to one another.

07:47 The Second Beatitude about those who mourn.

Irina: The Second Beatitude sounds a little frightening to some, because it goes like this: "Blessed are those who mourn, for they shall be comforted." Tell me, how can those who mourn be blessed, that is, happy? It sounds somewhat off.

Natalia: Well, yes.

Irina: Now let's remember that this refers to the second stage of the spiritual path, which follows the search for spirituality. The person has found something; they have found a source of Light within themselves. They begin to review their entire life, all their actions, from the perspective of the Spirit, from a position as if they have taken God's side and begun to look at themselves through His eyes, that is, to analyze themselves using thoughts coming from the divine plane of reality. When they begin to look at themselves through God's eyes, they notice that they did not always act as their conscience told them, as Love showed them.

We have a certain Ray of Love, called 'conscience,' which always shows us how to act in order to reach the Higher Spiritual reality and become enlightened, holy. In every religion there are commandments that prescribe certain behaviors and forbid the opposite, so that a person does not stray from the Higher Spiritual world to a lower one, that is, does not become the opposite of God, does not become negative, etc.

And here the person begins to examine themselves from the standpoint of Love. And asks themselves: "Did I always act as Love told me to?" Naturally, before their spiritual gaze begin to arise those situations when they behaved not at all as Love prescribes.

Natalia: And then they weep.

Irina: Tell me: a simple Commandment? The second step can follow immediately after the first, or years may pass between them. This already depends on the individual person, on how much they will work on themselves, on changing themselves. Or they will slip into fanaticism and work on changing others. That happens too. It's easier to change others, after all.

Natalia: Of course. So these are steps of ascent in the Spirit. Each Commandment is the next step. Right?

Irina: Yes. "Blessed are those who mourn." Despite the fact that they weep, they begin to understand how much pain they have caused their loved ones, how they loved themselves, did not love their loved ones, did not love God, and regret begins within them.

Where does regret come from? Regret is not a feeling of guilt, that I am guilty and nothing can be fixed. Regret, although it reproaches itself for some bad deeds, is full of hope for change, for rectifying the situation, and, of course, for the Love of God, which accepts even the very last sinner.

And therefore it continues: "Blessed are those who mourn, for they shall be comforted." Why do they weep? Because through tears, their internal psychological, energetic blocks are released. That is, through tears, the process of purification of the Soul takes place. It is cleansed, renewed. Like the body after bathing in water, so the Soul, washed with tears, is renewed and comforted.

Natalia: I see.

11:52 The Third Beatitude about the meek.

Irina: The Third Beatitude: "Blessed are the meek, for they shall inherit the earth." This is in Russian. If you look at the Greek original, there will be a word that translates as 'gentle, soft, good-natured, tender.' They are blessed. That is, when a person has been cleansed, their Spiritual heart becomes softer, it is lenient towards everyone, judges no one. They begin to speak gently with everyone, begin to do good to everyone.

It's clear that they are already happy in themselves. And suddenly, in this Commandment it says: "Blessed are the meek, for they shall inherit the earth." It would seem that all our material experience says the opposite. Because many people have experienced that the more good you do for people, the more you show such tenderness, the less inheritance you might have left, for understandable reasons.

Natalia: Because the strong, the bold take more for themselves.

Irina: They see that a person is kind, gentle, soft, and they begin to take advantage of their kindness. Many have gone through this experience. Such a difficult experience – both for the one being used and for the one using. This could be a karmic knot. There, forgiveness is necessary, and awareness, taking responsibility... Much needs to be done there.

But here it says: "They shall inherit the earth." And what is the earth? It's not a plot of land where a person will live. In the Gospel, the word 'earth' usually symbolizes the material world. What does 'inherit' mean? To inherit means to receive an inheritance. And who receives an inheritance? Which heir from the testator? Heirs are usually children. That was the case in Ancient Israel, in Ancient Greece. In Ancient Rome, there was also a law on inheritance at the time these Commandments were written.

What does 'inherit the earth' mean? To whom does the earth, the entire material world, belong? To the Creator, naturally. And why do they inherit the earth? Because these people, who have passed the previous stages, already feel like children of God. And if you are a child, then you are also an heir.

And what does this mean in a practical sense? In a practical sense, it means that such a person perceives the entire material world as a gift from God, as their inheritance. After all, an inheritance is not earned by the person themselves – it is a gift to them from their parents. That is, they begin to perceive all material energies, their body, everything around them, their finances, all these trees, grass, sea, sun, all elements, etc., as gifts from God. Gifts from their Father, which God gave them for joy, and therefore, they begin to be content with them.

That is, they begin to thank God and, naturally, become a conscious heir. And that means they manage their inheritance in such a way that it multiplies, that it is purified. That is, they didn't just come into this material world to use it and leave, leaving some dirt for their descendants. They begin to be a very careful and economical steward of this inheritance, while simultaneously thanking God for it.

Understand what stage of the spiritual path this is? Caring for the material world. How does a person who feels like an heir to everything around them behave? They will not consider some territory, for example, as intended to cause harm there. They will treat all of nature as their beautiful garden: caring for every plant, every animal. They will love them, they will care for them, they will remember their purpose – this biosphere.

Is all this clear?

Natalia: Yes.

Irina: You see: Jesus always spoke in a language understandable to the people.

Natalia: And next?

17:00 The Fourth Beatitude about those who hunger and thirst for righteousness.

Irina: The next Commandment goes like this: "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." 'To hunger' comes to us from Church Slavonic, and it means 'to be hungry.' To hunger means to be hungry.

So here Jesus speaks of our primary needs – such as food and water. When a person experiences hunger and thirst, their thoughts constantly return to this topic. Simply those who thirst and hunger cannot be blessed, that is, spiritually happy, because all people experience this. So, this speaks of something else.

And here we see the word 'righteousness.' If we analyze the original, which was written in Greek, we see the word 'dikaiosyne' – righteousness. And what is righteousness? Righteousness is precisely living according to the Commandments. It is living according to the Commandments not out of fear of punishment from God, but out of love for Him.

Natalia: That is, they cannot live without it; they hunger and thirst for it.

Irina: That is, the next Beatitude already speaks of the stage when a person strives to keep the Commandments and refrains from breaking them as much as a person strives to eat and drink, and refrains from hunger and thirst. And can you imagine such a person? They live by this constantly. We constantly eat, drink water. So this person constantly keeps the Commandments.

And then a promise, or beatitude, is given: "For they shall be satisfied." What will they be satisfied with? With righteousness, that is, they will become righteous. By constantly fulfilling the Commandments, they will raise their vibrations to the level of righteousness, that is, to the level of the righteous. And righteousness, as is known, is the constant fulfillment of the Commandments. And this is already halfway to holiness, that is, to absolute enlightenment, when it wouldn't even occur to a person to break any. Their heart is full of Love. And as it was also written by a contactee with Jesus back in the 19th century: "The Truth is one, and it is everywhere. If a person is full of Love, they need no commandments."

What do you feel?

Natalia: Love.

Irina: Do you understand what this is about?

Natalia: Yes, and next?

19:50 The Fifth Beatitude about the merciful.

Irina: The next Commandment goes like this: "Blessed are the merciful, for they shall obtain mercy." The word 'mercy,' or 'compassion' as it's also called.

Natalia: 'Compassion' feels closer to me.

Irina: Compassionate means merciful. Mercy – you know what that is? Mercy was usually granted by the king. At the time when a criminal was being led to execution, they could be pardoned. Why could they be pardoned? Also out of compassion.

Here it speaks directly about the action, the cancellation of the action of a person's own karma. Here the righteous person ascends to the next stage, when the karma of their past reincarnations, of this life, begins to be nullified. That is, the negative turns into positive, and they combine, annihilate, and disappear. And the person becomes completely clean from all consequences of their deeds.

Do you know how this is possible? By being merciful to everyone. And that means showing mercy even to the one who brings evil. That is, to treat them with compassion. Why? The word 'mercy' in Greek sounds like 'eleion' (which is also the word for 'olive oil'). Olive oil was used in ancient times to anoint wounds, dissolving and infusing various herbs in it. Wounds were often treated with olive oil in the Mediterranean region of the Roman Empire.

Accordingly, if a sinful person begins to sin, does not follow the righteous path... For a righteous person who has already reached this stage can live alongside completely different people – with completely different consciousness, with their own blocks. They have already worked through their own blocks, and therefore the behavior of others seems terrible to them. Does that happen? Especially if their gaze is turned outward, not inward into the heart. They start watching: how did this one allow what I haven't allowed myself for a long time?! Do you understand what this is about?

Natalia: And to envy.

Irina: Not exactly envy.

Natalia: To judge.

Irina: They begin to put themselves in God's place. And instead of God, they punish that person, even if only with judgment. Because judgment is negative energy directed against a specific personality.

But we must distinguish judgment from criticism. For example, if you say, "You are a liar," that is judgment. But if you say that this person is lying for the simple reason that I have certain evidence – that is criticism of specific actions. That is, we need to distinguish. And turning a blind eye to some destructive actions of others is also not advisable. But we simply do it without judgment, with an understanding of why the person did it, and, naturally, with a readiness to forgive, forgiving them for doing so. We forgive because they act as their Soul prompts them at this stage of development. They hear their Higher Self, their conscience, in that way, or they reject it. And this is natural for their level of development.

We ourselves, sometime – either in this life or in past lives – could have been like that or even worse. That is, we have gone through such harsh lessons. No one knows all their incarnations – who they were there and to what levels they descended. Accordingly, when we start judging and saying that this particular person is bad, and we are better than them, we begin to descend to their level, or even lower, because we take on the function of God.

Sometimes a very emotional person, in a rush of emotion, might say something judgmental to another, but then immediately change their thoughts and forgive them – that's one thing. But sometimes a person holds a grudge in their heart for a long time, not just in emotions, and accordingly – that lowers vibrations. So we understand that there are different situations here.

This Commandment speaks of the merciful. That is, when we see the faults, the sins of others, we clearly see that they are wrong, they behave in a way that wounds us deeply, we ask: "Why do they behave like this?" And it's because their Soul is sick, it is all covered with wounds from past sins. I like the words of the Apostle Peter, also found in the Bible, where he compares a sinner with a very vivid image. He says: "The sinner is like a dog that licks a saw, becoming intoxicated with the taste of its own blood." How do you like that comparison?

Natalia: A very vivid image.

Irina: Well, is it immediately clear what is being said? That is, they do not notice how they are hurting themselves. Why do they become intoxicated with the taste of their own blood? Because the dog, obviously, loves blood, and so it even drinks it and doesn't notice that it is harming itself. Likewise, the sinner harms their body, but intoxicated by this temporary joy or their excitement from sin, they do not notice the pain that is present within them. And when they begin to notice it, they do not want to heal their wounds, because they don't know how, or they don't know how, or they have become accustomed to acting that way.

And they begin to wound others. And if we are unmerciful towards them, then seeing this person, we begin, for example, to speak or write hurtful words to them – words that wound them even more. That is, we take the "sword of our mouth" (there is such an expression) and begin to cut with it: "Who do you think you are?! Why did you come here?! What are you doing here? I don't need you at all! Who are you?!" That is, we begin to humiliate them, trying to make them understand their place and, accordingly, stop behaving in a way we don't want. So that everything around us is pleasant, everyone is kind. And we begin to force people to be the way we want them to be, even if not everyone is ready. But this is not mercy. We begin to wound them, inflict even more wounds.

And what does the merciful person do? We see a wounded person, they are crying out in pain, and if we are merciful, we take ointment – and in ancient times they took olive oil and anointed wounds, soothing them. And what can anoint spiritual wounds? Naturally, only Love. That is, we begin to tell them that it's okay, we will now understand what they want. We will try to do everything to make them feel good. That is, we tell them that we are safe for them, and we will do everything to help them.

That is, we begin to anoint these wounds. What do you think they will feel?

Natalia: They will calm down and, perhaps, believe that there is justice, if they don't believe in it.

Irina: A very common situation, especially among esotericists on the internet. A person comes into some esoteric chat and says that everyone there is a charlatan, or "who are you listening to, you charlatans, idiots, fools, stupid people" – and other such words may be used. People start responding: "What are you doing here? Get lost!" They prove to them with their behavior: when they see this, they become convinced that they were right, and they leave with an even greater wound. Right?

Natalia: Right. So should we take them under our wing to re-educate them? What should we do?

Irina: No. You need to ask: "You've come here. You're calling these people these names. Firstly, for what reason do you think that? Secondly, for what reason did you decide to say this here? Maybe someone hurt you? Do you need help?"

Natalia: I understand what you're saying. It's true. Actually, sometimes in life it's not that simple to do.

Irina: It's different; online, in a chat, or on YouTube it's easy to do: turn it off and don't read. But if it's your acquaintance or your relative that you have to constantly communicate with – the situation becomes many times more complicated.

But here it is necessary to understand that this relative or acquaintance of yours – they are given to us as a spiritual teacher. With their words, they hook onto those unprocessed blocks that we still have. If they were all worked through, then any hurtful word from them would not cause us pain.

Is it clear who the merciful are? They show mercy to everyone as much as possible and anoint them with the oil of their Love, and they will be shown mercy. They will be shown mercy by God. That means they will be granted mercy and transition to the next level, that is, an increase in their Spiritual level.

Is this Commandment clear?

Natalia: It's clear. And what's next?

30:50 The Sixth Beatitude about the pure in heart.

Irina: The next Commandment goes like this: "Blessed are the pure in heart, for they shall see God."

Natalia: Ah, this one is closer somehow. It's all clear.

Irina: What do you feel?

Natalia: Pure in heart – that's when there is no more guile in the heart, that is, complete acceptance and absolute Love.

Irina: What is this about? Which heart?

Natalia: The spiritual heart.

Irina: The spiritual heart, yes. And what should it be pure from?

Natalia: From everything that was cleansed in all the previous Commandments.

Irina: Here we see that at this stage, a person begins to cleanse their heart from the last negative blocks, feelings, and desires incompatible with Love. And in a pure heart, there is nothing but Divine Love, as well as other positive feelings associated with it: faith, hope, happiness, etc.

And why are they blessed? Because it says: "Blessed are the pure in heart, for they shall see God." So, seeing God, beholding God, is blessedness. And why is this blessedness? Because when a person sees God with spiritual eyes, they will see a huge Spiritual being and will see themselves as part of Him, part of His energy, and will know their unity with Him. And since God is absolutely happy, they too will become absolutely happy.

And what is absolute unconditional happiness? It is not temporary joy, which depends on what momentarily pleases us in life, and when it passes, sadness comes. It is happiness, a state of consciousness that never recedes as long as the person remains at this level. That is, the person is happy, is in complete acceptance, and is overflowing with positive emotions. Because positive feelings give rise to positive emotions.

Natalia: But you had such an experience, didn't you?

Irina: Yes, of course. I had such an experience when I felt myself to be a part of God and beheld Him in my heart.

And why does it say there that this person is happy? Because the one who has seen God in their heart... If it is pure, they begin to see God there, for they have cleansed it. Like when you clean a window and begin to see the sun, they clean the glass of their heart and begin to see God within themselves. And, naturally, if a person has seen God in their heart, they begin to see Him everywhere. Because they have already come to know Divine energies, and have come to know that besides them, nothing else exists.

Natalia: This happened to you at age 12? I know.

Irina: Yes. It happened to me at age 12. And it was quite sudden, meaning I didn't expect it. It was contact with my Higher Self, as it later turned out. And I felt expansion, Light and Infinity, Eternity, that I am an eternal Spirit, and that I am always in the presence of God – a loving being who endlessly sends me various energies in the form of material objects. And the people around are also His children, going through their own experience and are just as much His particles as I am.

Natalia: Does that experience seem just as vivid to you now?

Irina: I am speaking now in words, but there it was all feelings. That is, there were no such words, just feelings.

Natalia: Does this experience fade? How do you remember it?

Irina: I even remember that day it was. It was October 12, 1998.

Natalia: And can you reproduce that feeling within yourself, or has it been with you always since that moment?

Irina: No. It is not always with me in that exact form. I am in an ordinary state of consciousness. But if I start to think about it and concentrate on that thought, I remember that feeling, and it comes again.

For example, I am now thinking of those who are listening to me. I tell you that you are divine beings. All the objects around you are certain material substances given to you so that you can be happy. And if you are unhappy and suffering, it is only because you have made such a choice: not to see this Light and not to thank God for it. Because Light is dissolved in every breath, in every sip of water, in all of space. And every person close to you, in reality, is a Spiritual entity. They are much more mysterious and unknown than an alien.

Natalia: That's true. That's why I find it more interesting to talk with you about this, rather than about aliens. Because we are people, we are here.

Irina: Although they too are divine entities. In essence, we are no different from them in our spiritual nature. We simply live in a world that has not yet entered that stage of development where a fully socially just society is built. We are only on the way to this. Because we have many unconscious people for various reasons: both because of a past full of destructiveness, and because of a large number of people fixated on material existence, etc.

Natalia: Let's get back to the Commandments, then.

Irina: So, the pure in heart shall see God, and the one who sees God will see Him everywhere. But the one who does not see God in themselves – sees Him nowhere, no matter how many books they read. So, is it clear what the Commandment is about?

37:26 The Seventh Beatitude about the peacemakers.

Irina: The next Commandment goes like this: "Blessed are the peacemakers, for they shall be called sons of God." Is it clear what this is about?

Natalia: About those who do everything to ensure there is peace.

Irina: Yes. This is the one who reconciles the hostile, who does not take sides, but tries to examine any dispute as objectively as possible. This is already the level of Spiritual Teachers. Of course, after purity of heart, as we see, right?

This is already the level of Spiritual Teachers, to whom people come to resolve various disputes: both family disputes, and even interstate ones. Because it happened that Saints, enlightened people in Ancient Rus', reconciled warring princes, that is, ancient politicians, among themselves. They called upon them to see brothers in each other, not enemies.

Why does it say there that such people will be called 'sons of God'? Because they will create peace, as God gives peace to nations. That is, He calls for peace, and they begin to emulate Him.

"Shall be called sons of God." They not only feel like 'sons of God,' they begin to resemble God. Being called – means acquiring a name. A son should be like the Father. Is that not so? For if a son is not like the Father, he renounces part of His energy. But here the son begins to be more and more like the Father, he begins to recognize Him in himself, himself in Him, and to communicate with Him consciously.

39:22 The Eighth Beatitude about those persecuted for righteousness' sake.

Irina: The next Commandment: "Blessed are those who are persecuted for righteousness' sake, for theirs is the Kingdom of Heaven." Here is a commandment similar to the first: "Blessed are the poor in spirit." Also 'theirs is the Kingdom of Heaven,' just as it is for 'those persecuted for righteousness' sake.'

It happens that a peacemaker lives and begins to be Light. And this Light begins to be seen far and wide. And it happens that the surrounding people, compared to them, are still in darkness – in the darkness of their delusions, vices, and blocks. That is, they do not have such bright Light; they are at lower levels of spiritual development (Light and darkness, of course, are images for levels). And they begin to realize that they too want to be such a conduit of Light, like this person, but they do not have the strength or the desire to go through that entire spiritual path, starting with "blessed are the poor in spirit," etc., which I have described.

After all, this path is quite difficult for many. And then they look at this person, and they begin to irritate them. Because the very presence of this person begins to awaken their own conscience, and they want to reject it. And then for this truth, for this righteousness (the word 'righteousness' is also there), that is, for keeping these Commandments, the person begins to be simply persecuted: their rights are infringed upon, they are ostracized, people stop communicating with them.

This could be expressed in different forms in different times. At the time when Christ lived, it was harshly expressed, because the laws were different then. They could not only banish, but also kill, as Christ Himself was killed. And, by the way, He was killed precisely for the truth. He did not commit a single sinful act or crime against the law; He did not commit that specific crime for which such an execution was prescribed. That means He was not only persecuted for righteousness, but also killed for it. And He still did not renounce it.

Why are they blessed? Because if a person does not succumb to such circumstances and does not renounce God, their spiritual path, but without judging these people, whose stages they have already passed, understanding and accepting their side (even agreeing to leave), they preserve within themselves the presence of God. Because they have completely trusted in Him, completely love these people. And the one who has completely trusted and who fully manifests Love has no fear in them. Because, as John the Theologian said, "Perfect Love casts out fear."

Natalia: Beautiful!

Irina: That is, they love completely, trust completely, and they have no fear that these people can do something to them and somehow deprive them of this happiness. Yes, they can deprive them of their body, they can deprive them of incarnation, but no one can deprive them of their Soul. No one can deprive their Soul of contact with God either. You can only kill, execute, lock in a dungeon, etc. You can do something to the body, but not to the Soul.

43:02 The Ninth Beatitude about those persecuted and reviled for Jesus Christ's sake.

Irina: And finally, the last one: "Blessed are you (He is now addressing those present) when they revile you and persecute you, and utter all kinds of evil against you falsely on My account. Rejoice and be glad, for great is your reward in heaven, for so they persecuted the prophets who were before you." Here again, the theme continues. That is, not just persecuted for righteousness' sake, but we are now saying: "...revile you, persecute you, slander you, utter all kinds of evil against you falsely on My account." What does 'utter evil falsely' mean? Essentially, it means to slander.

Natalia: To slander God?

Irina: To slander these people, if it says "against you."

Natalia: It says "on My account," meaning slander for Christ's sake, it turns out. These are His words, right?

Irina: Look. "They will slander you on account of Me." On My account – means, for the ideas, for the faith, for the Love that Christ showed towards them. Why did He say this? He clearly saw the variants of the future. When He was in that time, He saw all the variants of the future, including those that involved persecution of His disciples. And the persecution there was severe: only two of the 12 apostles ended their lives by natural death.

The Christian church, the Christian religion, began as a small sect, as a movement within Judaism. And this sect was unrecognized by anyone – neither by the state, nor by the other religions that existed at that time. And it was constantly persecuted, because Christians were commanded to worship only Christ, but not other gods. After all, there was monotheism – belief in one God. And the very idea of polytheism was unacceptable to them: otherwise the egregor would be destroyed by acknowledging other gods. And for the Roman Empire, it was essential not even that they worship all the gods, the whole pantheon, but that they specifically recognize the emperor as a god and also pray to him, offer sacrifices to his statue, etc.

Christians could not do this. The emperor was an ordinary person to them, and they refused such idolatry – to elevate a man to the status of God. And for this they were persecuted. But in essence, they were persecuted for Christ, for the truth. This is what we were just talking about. And accordingly, they were given this Commandment: "Rejoice and be glad!" That is, He consoled them in advance: "Do not grieve, do not despair, do not get angry in return, do not be afraid, etc., but rejoice and be glad that you are persecuted, for great is your reward in Heaven."

That is, He told them: "Even if you are poor here, beggars, persecuted, and you are nobodies in this world... Why is your reward in heaven? Because through your Love, by not returning evil for evil, you acquire a higher Spiritual level. And this reward is precisely that amount of Light and Divine energies that the Spirit will acquire when it leaves incarnation. That is, it is the fulfillment of its tasks."

And then He adds: "For so they persecuted the prophets who were before you." Who is He talking about? About many prophets, mainly, of course, Jewish, because in Judaism before Christ there were ancient prophets who spoke with the kings of Israel, conveying the truth from God to them: they transmitted, as if in contact with God, the words of God, which the kings did not like. The prophets were banished, even executed, etc. But they still did not deviate from these words.

For example, the prophet Jeremiah, the prophet Ezekiel, who warned the ancient Israelite kings to turn away from sins, begin to keep the commandments, reduce corruption, etc. There were many sins there, that is, violations of the commandments given by Moses. "Otherwise," they warned, "if you continue to sin, God will allow and send another nation against your people, and you will be conquered and deprived of freedom, and you will be in captivity." They spoke thus to the kings because this is the law of national karma. If the egregor of a people begins to lower its vibrations, another people may attack them.

Accordingly, these prophets warned their kings, and for this they were considered traitors, because they acknowledged that another people would defeat them. And for this betrayal, some were banished from the city, some were even executed. There were various circumstances: they were deprived of their property, thrown into prison, beaten.

Natalia: It has been like that in all times.

Irina: But despite this, what they spoke about still came true – the 70 years of the Babylonian captivity. In the end, the Babylonian army of the Chaldeans attacked Israel. They conquered all of Israel, destroyed Jerusalem, led many people into captivity, and imposed tribute on the rest. It happened: they destroyed all of Jerusalem, burned the Temple of Jerusalem. And accordingly, the words spoken by the prophets came true. But by then it was already too late.

For 70 years of captivity had already passed. And then, eventually, those people who were in captivity under the Babylonian king who had conquered their state managed to become officials in that state and began to ask the Babylonian king now to allow them to return and rebuild their city. And he, seeing their good behavior, allowed it. Because why not allow them, if they behave correctly, do not threaten attack or anything? They said: "We will pay tribute, but we will rebuild our city."

This is what we have been talking about regarding the Beatitudes. I have now told you all of them. Any questions?

Natalia: I wanted to clarify: did you gain some understanding, an awareness of the fullness of this Sermon on the Mount when you were in Israel? Am I understanding correctly? Did you have some kind of contact there?

Irina: Actually, the Ray of Christ-Consciousness is built into my Spiritual channel. He installed it in me before my first contact with His Phantom, because He said that otherwise it would not be possible to transmit words from His Phantom. I gave my consent, and went into the Astral then. And He tuned the Ray of Christ-Consciousness to me through the Astral. And now it turns on for me when I need to explain some words from the Bible or from another spiritual book. If I ask Him, it turns on, and it even begins to speak in words that I cannot choose myself.

Natalia: That's astonishing, of course. Were you incarnated at the time of Christ? Did you have such lives?

Irina: Let's not talk about that. I don't want to talk about it.

Natalia: Alright. Then I thank you from the bottom of my heart for this conversation, because it seems to me useful to very many people! For me, at least, it was very useful.

Irina: Thank you.

Natalia: And for your clear images and such detailed comments – it's wonderful! Thank you!

We were sitting, risking our lives, under a coconut palm. But, thank God, nothing fell.

Irina: Yes. Bye everyone!

Natalia: And the sun has set for us. An amazing sunset happened. Very nice!

August 3, 2023 (broadcast on the channel "This Moment" from 07/03/2023)

Conference participants:

• Irina Podzorova – contactee with extraterrestrial civilizations;

• Natalia Belyauskene – correspondent, owner of the YouTube channel "This Moment": / @etotmoment ;

• Phantom of Jesus Christ – head of the Christian religious egregor on Earth, Firstborn Son of God.