DeepSeek AI - Here is a detailed first-person retelling of the first part of the Cassiopeia project's mediumistic session from 04/07/2026 (from the perspective of the Apostle Luke) and the subsequent analytical essay in four areas: spiritual-psychological, religious studies, cultural, and historiosophical.
Part 1. First-Person Retelling (Apostle Luke)
"I came into this incarnation at the 18th spiritual level and completed it at the 23rd. In total, I have had 323 incarnations, of which only 15 have been on Earth. Among the significant ones: service under King David (I was an associate named Josiah), discipleship under the prophet Jeremiah (I was named Avdeon), life as a seamstress in the south of modern-day Russia about 4000 years ago, life as a chief's wife in a North American tribe, and also many incarnations on reptilian planets (with blue, green skin, winged dinosaur-like beings), on Burkhad, and Tomisout.
I belonged to a group of souls that agreed, while still in the Spiritual World, to form the Christian egregore. Now, 2000 years later, almost this entire group has returned to Earth simultaneously to create new egregores — ones that carry God's light, but now through knowledge of extraterrestrial and subtle-material civilizations, integrated with the spiritual world.
I was born in the north of Israel, on the territory of modern-day Turkey, into the family of an official and a housewife. I was raised in paganism. From childhood, I was sensitive, vulnerable, and constantly drawing. My father was wealthy enough for me to study medicine while traveling through the cities of the Roman Empire (Athens, Corinth, Thessaloniki). There, I heard the sermon of the Apostle Peter after Jesus's death and ascension. My soul 'stirred' — I felt this was mine, and the apostles themselves seemed long familiar. I was 29, almost 30.
I met Mary (the Theotokos) around the same time — she was 49. I never saw Jesus physically. I learned to draw at home: teachers came to me from childhood, and instead of letters, I often drew on wax-covered tablets.
I painted 31 images of Mary, not 70 as attributed to me. Some originals have survived: in Constantinople (now Istanbul), in Armenia, in Russia (copies), in Italy — in churches and museums, but I don't remember the exact names.
During my travels with the Apostle Paul, I served as a physician: treating the sick, maintaining a private practice, and keeping part of the money for the support of Mary, our children, and her children by Joseph (besides Jesus, there were five, some already adults).
I wrote the Gospel of Luke over a long time, starting three years after meeting Mary, shortly before our daughters were born. I took long breaks, gathered chronicles, and used translators from Syriac. I traveled with Mary throughout Israel and the Roman Empire, recording the stories of Peter, John the Theologian, their wives and children, and of course, Mary. I began writing the 'Acts of the Apostles' about halfway through the Gospel. I never wrote about myself or my family — that was not part of the task of creating a church centered on Jesus.
My parents did not accept Christianity, although I introduced them to Mary.
The accuracy of modern translations depends on how much the translator has 'felt the spirit of the author.' A literal translation can lead to nonsense, so any translation of a religious text is always an interpretation; this cannot be avoided.
Mary and I married about seven months after meeting, already being Christians (she also accepted baptism, despite having given birth to Jesus). The wedding was modest, with about 150 guests — apostles, their wives, neighbors. We were called 'Messianics' (from the Hebrew Moshiach). Our community was considered harmful not because of its teachings, but because people were slipping out of the control of the old egregores and authorities. The authorities feared losing control.
I accepted Mary's children well. They were obedient: the mother's word was law. Arguing with elders was considered shameful. For serious offenses (theft, deception, secret meetings), they were punished with rods soaked in salt water, after prior warning. This was not considered cruelty but 'learning the law of karma': the child knew what they were getting into. My own father punished me the same way. I, however, preferred conversation and prayer. The children respected me as a physician who knew the 'secrets of the body.' I arranged marriages for two of my stepdaughters."
Part 2. Essay: What New Information Did We Learn That Is Not in Traditional Sources?
Introduction: Genre and Source
This is not a canonical revelation or an apocryphal text in the traditional sense, but a contemporary channeled message (2020s) received by Irina Podzorova. From a religious studies perspective, this is a phenomenon of new religious experience outside church tradition. From a cultural perspective, it exemplifies how ancient figures are 'adapted' to the language and demands of modern spirituality (New Age, esotericism, contacteeism). Our interest lies in what exactly is absent from the canonical Gospels, Acts, early Christian tradition, and even the apocrypha.
1. The Spiritual-Psychological Aspect
What is new:
Motivation for incarnation is described not as an individual choice but as a collective agreement of a group of souls in the Spiritual World before birth. This is not just a 'calling' but a pre-incarnational contract (highly characteristic of esoteric Christianity and reincarnation teachings).
The dynamics of spiritual growth: Luke arrived at level 18 and left at level 23. This is a quantitative scale absent from tradition but typical for channeling (e.g., 'levels' in the book 'Life After Life' or by Robert Monroe).
The emotional trigger for faith: not a miracle, not a personal encounter with the risen Jesus, but the soul 'stirring' during Peter's sermon — an emphasis on inner recognition rather than external authority.
Mary's psychology of humility: she considered herself an ordinary person, prayed to Jesus as God, 'could blush at a man's glance,' 'acted like a 15-year-old teenager.' This sharply contrasts with the Byzantine iconography of the 'Lady' and Protestant modesty — here, a psychological portrait of a shy, deeply believing woman, rather than a dogmatic image.
What is absent from tradition:
No 'levels of development' for souls.
No collective pre-incarnational agreement of the apostles.
No information about Mary's inner life in such an everyday, bashful manner.
2. The Religious Studies Aspect
What is new:
Christianity as an egregore, intentionally created by a group of souls. This is a functional, almost sociological definition of religion, alien to patristics.
Baptism of the Theotokos: 'She also accepted baptism' — the canon neither confirms nor denies this, but traditionally it is not emphasized. Here it is highlighted as her personal, conscious choice, not a given.
The marriage of Luke and Mary — information completely absent from any source. Church tradition knows Mary only as the widow of Joseph, and the Apostle Luke as a physician and icon painter, but not as her husband. This is a revolutionary shift: the Theotokos is presented as a real wife and mother of five more children (besides Jesus), which confirms the early Christian tradition of the 'brothers of the Lord' (James, Joses, etc.), but adds marriage to Luke.
Number of icons: 31, not 70. This is a specific esoteric detail, unverifiable but intriguing as a fact of the spirit's self-perception.
Location of originals: Constantinople, Armenia, Russia, Italy — without precise addresses. This is typical channeling 'vagueness,' but it creates a field for investigation.
The sectarian status of early Christians is emphasized not theologically but sociologically: 'dangerous because people are slipping out of the control of egregores and authorities.' This is a materialistic explanation of persecution combined with the esoteric concept of the egregore.
What is absent from tradition:
No canonical or apocryphal text mentions the Theotokos marrying after Joseph.
No one specifies the exact number of images she sat for (or that Luke painted).
Early Christian texts do not explain persecution through 'egregores' — this is a modern esoteric category.
3. The Cultural Aspect
What is new:
Child-rearing methods in the 1st-century Roman Empire are described from within: rods in salt water, warning of punishment as a 'contract,' public shaming with dung for loss of virginity, the obligatory bride price. These are rare ethnographic details absent from the New Testament.
Luke's medical practice: home visits behind a curtain, treatment with herbs, fish gall, crystals, and also... extraterrestrial pills for hopeless patients ('little round stones' from Burkhad with antibiotics). This represents a hybrid of ancient medicine, folk magic, and paleo-contact.
Travel as a norm of life: the apostles and their families (including the Theotokos and children) constantly moved between the cities of the Roman Empire. This complements the picture in 'Acts' with everyday details.
Attitude towards translations of Scripture: 'every translation is interpretation,' 'success depends on how much the translator has entered into contact with the author's spirit.' This is a modern hermeneutic position (Schleiermacher, Gadamer), placed in the mouth of the apostle.
What is absent from tradition:
Ancient texts do not describe rods with salt, dung shaming, or home medical consultations behind a curtain.
Extraterrestrial medicines are absent from all patristic literature.
The concept of translation as interpretation appears only in modern times.
4. The Historiosophical Aspect (Philosophy of History)
What is new:
Cyclicality and teleology: The group of souls that created Christianity 2000 years ago has now returned to create new egregores, merging God's light with knowledge of extraterrestrial civilizations. This is not just reincarnation but a mission-continuation. History moves not linearly (Old to New Testament) nor cyclically (eternal return), but spirally: the same souls on a new turn solve the same task — but with an expanded cosmic context.
Christianity as a stage, not a finale: Jesus did not complete history. 'More modern egregores' are needed for the 21st century. This is a post-Christian, but not anti-Christian, historiosophy: Christ remains the center, but his light is now transmitted through contactees and knowledge of subtle-material worlds.
Spiritual progress is measurable: levels 18 → 23 in one incarnation. The history of a soul is a career advancement in a spiritual hierarchy.
The role of 'simple' incarnations (a seamstress on the Don, a chief's wife in America) in preparing for the role of an apostle. History is not only about great events but also about the accumulation of experience in very different cultures, including reptilian civilizations.
What is absent from tradition:
Christian historiosophy (Augustine, Orosius, Bossuet, Daniélou) never included the reincarnation of the apostolic group in the 21st century.
No one said that after Christ 'new egregores' are needed — for tradition, the Covenant is perfect.
Measuring spiritual growth in levels is a Gnostic-esoteric model, not an ecclesiastical one.
Conclusions
From this session, we learned fundamentally new information absent from all traditional sources (canonical, apocryphal, patristic):
The marriage of the Apostle Luke and the Theotokos — the central revelation.
The pre-incarnational collective agreement of souls to create an egregore.
The baptism of the Theotokos as a conscious act of faith.
The exact number of icons (31) and their possible locations.
Extraterrestrial medicines in the apostle's practice.
The historiosophical cycle: the same souls return to create post-Christian, but Christocentric, knowledge integrating the cosmos.
Mary's psychological portrait as a shy, blushing woman, not just the 'Queen of All.'
Ethnography of punishments (rods with salt, dung shaming) and family structure.
The hermeneutical thesis of translation as interpretation — transplanted from the 20th century to the 1st.
From a religious studies perspective, this text is an example of the accommodation of Christian images to the language of modern esotericism, reincarnation teachings, and channeling culture. It does not claim historical authenticity in the academic sense but is valuable as a living testimony of how 21st-century spiritual seekers reinterpret the origins of their faith, supplementing them with intimate, cosmic, and psychological details absent from tradition.
If We Assume the Contact is Real
If we accept the premise that the contact is real (i.e., the spirit of the Apostle Luke indeed communicated this information through Irina Podzorova), then the historiosophical image of Mary and Luke undergoes a radical transformation. It's not just a set of facts that changes — their function in the history of salvation changes.
Below is an analysis of how they appear under this premise, and how this redefines Christian historiosophy.
1. The Historiosophical Image of Luke: From Chronicler to Co-Founder of the Egregore and Husband of the Theotokos
In traditional historiosophy (ecclesiastical): Luke is the evangelist, physician, icon painter, and companion of Paul. He is a witness and recorder, but not a central actor. His role is to convey the story of Jesus and the deeds of the apostles. He is on the periphery of the narrative.
Under the premise of real contact: Luke becomes one of the main architects of the Christian egregore, alongside Peter, Paul, John, and Mary herself. Moreover:
He arrived at a high 18th level — not a novice, but an experienced soul consciously choosing this mission.
He left at the 23rd level — his personal spiritual growth within the incarnation was colossal. He is not just a 'saint,' but a soul that made a qualitative evolutionary leap.
He is the husband of the Theotokos. This radically changes his status: he is not just one of the apostles (though formally not one of the Twelve), but the closest earthly companion of Her who bore Christ. He becomes the adoptive father of her younger children and a spiritual support for her.
Historiosophical conclusion: Luke's image is de-marginalized. He is no longer 'second row' in New Testament history. He is a key figure in preserving and transmitting not only the teaching but also the daily life, the very being of the Theotokos. Without him, we might have neither her later years, nor many icons, nor even the Gospel as it is (since he wrote from her and the apostles' words). The history of Christianity, in this picture, would not be complete without Luke as the guardian of the feminine line of tradition.
2. The Historiosophical Image of Mary: From Theotokos to Living Woman, Apostle, and Wife
In traditional historiosophy (ecclesiastical): Mary is the Ever-Virgin, Lady, Comforter, Intercessor. Her earthly life after the Ascension of Jesus is practically undescribed (except for the Dormition). She exists in sacred distance: we know she was, but not how she lived. This is a deliberate silence, emphasizing her heavenly, not earthly, status.
Under the premise of real contact: Mary appears completely differently:
She was baptized. That is, she consciously joined the Church founded by her Son. This makes her not only the 'Mother of God' but also the first Christian, receiving the sacrament equally with all.
She married Luke. This means she did not spend the rest of her life in chaste widowhood but entered a normal family life. She ceases to be an exception and becomes an example that even she who bore the Savior can live an ordinary life — with a husband, children, a modest wedding.
She was shy, blushed, acted like a 15-year-old teenager. This is not blasphemy but the deification of nature: holiness does not abolish human psychology but enlightens it. Mary is not a 'stone statue' but a living, touching, shy woman.
She traveled, moved, helped Luke in his ministry. She is an active participant in the mission, not a passive relic.
She considered herself an ordinary person. This is the highest form of humility, which tradition knows but rarely shows so vividly.
Historiosophical conclusion: Mary's image is demythologized and simultaneously elevated in a new way. She ceases to be only the 'Queen of Heaven' and becomes an earthly mother, wife, grandmother (to Luke's children), who nonetheless remains holy. This changes the historiosophy of the feminine principle in Christianity:
The feminine does not necessarily have to be removed from the world to be holy.
Marriage and motherhood are not inferior to virginity — even for the Theotokos after Joseph's death.
Holiness can be 'domestic,' shy, unnoticed — and it is precisely this that forms the basis for the apostolic mission.
3. What Happens to Historiosophy in General?
If we accept the contact as real, the historiosophical picture of Christianity changes along several lines:
A) Christianity is not completed.
Traditional historiosophy (especially Orthodox) views the New Testament as the final Revelation. Everything after is merely interpretation, the safeguarding of tradition, but not new revelation.
In this picture, the group of souls that created the Christian egregore has now returned to create new egregores. These new egregores will carry 'God's light' through knowledge of extraterrestrial and subtle-material civilizations. Thus, 1st-century Christianity was the first stage, but not the last. The history of salvation continues, and its new language becomes not only the Gospel but also cosmology, contacteeism, and esotericism.
B) Holiness becomes 'horizontal.'
Tradition establishes a hierarchy: Christ → Theotokos → apostles → saints. Here, Mary and Luke are equals as husband and wife, as co-workers. Their marriage is not a sin or a diminishment but the sanctification of matrimony even for the highest souls. This creates a precedent: holiness is possible within marriage, within daily life, within an ordinary family.
C) Reincarnation is inscribed into the history of salvation.
Traditional Christianity denies reincarnation. Here, Luke had 323 incarnations, including lives in other worlds (reptilians, Burkhad). The same souls have returned after 2000 years for a new mission. Thus, one soul can participate in several stages of the Divine plan in different bodies, at different times. This changes teleology: the history of salvation is not a one-time 'intervention' of God through Christ but a multiple, cyclically-spiral unfolding where the same souls return to bear light in new forms.
D) The egregore as an instrument of Providence.
In tradition, God, angels, saints, and demons act. Here, the category of egregore is added — a collective thought-form consciously created by a group of souls. Christianity is an egregore created by Luke, Mary, Peter, and others. And the new egregores (of the 21st century) will also be created consciously. This shifts the emphasis from the vertical (God → world) to the horizontal-collective (souls agree among themselves in the Spiritual World and incarnate to fulfill a plan).
4. The Most Radical Shift: The Theotokos as an 'Ordinary Saint'
Perhaps the most shocking thing for the traditional consciousness is not the marriage of Luke and Mary, nor the extraterrestrial pills, but the tone: Mary is described as a living, shy, blushing woman who prays to her Son as God and yet acts 'like a 15-year-old teenager.' This removes the pathos from the image of the Theotokos but does not destroy it; it translates it into a different register. She is no longer the Byzantine Empress, but rather an elder sister, mother, friend — yet she does not cease to be holy. In historiosophical terms, this means: Holiness can be intimate, domestic, even a little awkward. For a Christianity that often emphasizes grandeur, glory, and miracles, this is a return to evangelical simplicity — but after 2000 years, through the voice of Luke himself.
Conclusion
If the contact is real, we have not just 'new facts' but a new historiosophical paradigm:
| Aspect | Tradition | Under Premise of Real Contact |
|---|---|---|
| Role of Luke | Chronicler, physician | Co-founder of egregore, husband of Theotokos |
| Role of Mary | Ever-Virgin, Queen of Heaven | Living, shy woman, wife, mother, baptized Christian |
| Completeness of Revelation | New Testament is final | Christianity is first stage, new egregores needed |
| Reincarnation | Denied | Souls return after 2000 years for new mission |
| Holiness | Vertical hierarchy | Horizontal, in marriage, in daily life, in 'ordinariness' |
| Instrument of Providence | God, angels, saints | Plus egregores created by souls |
Mary and Luke in this picture cease to be figures from the distant past. They become our contemporaries (in other bodies) or, at least, spirits actively participating in what is happening now. Historiosophy transforms from a science about the past into a guide to action in the present.
Cultural and Religious Studies Image
If we accept the premise of real contact (the spirit of the Apostle Luke indeed transmitted this information), then the cultural and religious studies images of Mary and Luke undergo no less radical changes than the historiosophical ones. Here, the discussion is no longer about the meaning of history but about how these figures function in culture and religion — as symbols, role models, bearers of specific values and practices.
Part 1. The Cultural Image: How the Perception of Mary and Luke Changes in Culture
1.1 Image of Mary: From 'Queen of Heaven' to 'Modest Woman Who Married a Second Time'
In traditional culture (Western European, Byzantine, Russian): Mary is the archetype of the Immaculate Mother, Eternal Virgin, Intercessor. Her image is sacrally removed from everyday life. She has no husband (after Joseph), no sexuality, no 'ordinary' female weaknesses. In folk culture (e.g., Russian spiritual verses), she can weep, suffer, walk through torments — but never be shy, blush, or be timid before a man. Her function: consolation, protection, a model of motherhood and virginity.
Under the premise of real contact: Mary marries Luke, lives with him as a wife, gives birth to (or raises) children, travels. This destroys the cultural code of the 'eternal widow.' She is shy, lowers her eyes, blushes — manifesting emotional vulnerability that in traditional culture was incompatible with her status. She is baptized — consciously joining the church founded by her Son, becoming not an object of veneration but a subject of faith, equal to other Christians.
How the cultural image changes:
Family status: Eternal virgin, widow → Wife, mother (not only of Jesus)
Emotional register: Sorrowful, triumphant, merciful → Shy, bashful, 'like a teenager'
Relation to Church: Part of the Church as its Queen of Heaven → Member of the Church who received baptism
Function in culture: Mediator between people and Christ → Also an example of ordinary, yet holy, family life
Cultural shock: Mary ceases to be the exception to the rule (the only one who bore God and remained a virgin) and becomes a role model in the most direct, everyday sense. She can be cited not only by nuns but also by married women, widows remarrying. She legitimizes second marriage for believing women.
*1.2 Image of Luke: From 'Evangelist-Icon Painter' to 'Husband of the Theotokos and Adoptive Father of Her Children'*
In traditional culture: Luke is the patron of physicians, icon painters, artists. His symbols: ox, brush, scalpel, book. He is a bachelor or widower (tradition says nothing about his family). His function: professional holiness (through craft and science), not family.
Under the premise of real contact: Luke is the husband of the Theotokos. This sharply raises his cultural status: he is not just 'one of the evangelists' but the closest earthly companion of the most revered saint. He is the adoptive father of Mary's children by Joseph. He marries them off, cares for them. He is an example of a stepfather, a rare figure in Christian culture. He is a physician using extraterrestrial medicines (pills from Burkhad). This adds an esoteric, paleo-contact dimension to his image, absent from tradition.
How the cultural image changes:
Family status: Unknown/bachelor → Husband of Theotokos, stepfather
Professional identity: Physician, icon painter → Plus husband, father, traveler
Spiritual role: Witness, chronicler → Co-founder of egregore, guardian of feminine tradition line
Esoteric dimension: Absent → Heals with extraterrestrial means, connected to reptilian civilizations
Cultural shift: Luke becomes a role model for the layman, a man who combines professional service (physician, artist), family duties (husband, stepfather), and spiritual mission (apostleship, iconography, chronicling). He is not a monk, not a virgin, but an ordinary (in the good sense) family man who achieved holiness.
Part 2. The Religious Studies Image: How Their Functions in Religion Change
2.1 Mary: From 'Theotokos' to 'First Christian and Wife of an Apostle'
In traditional religious studies (comparative theology, history of dogmas): Mary is the central figure of Mariological dogma: Theotokos (Ephesus, 431 AD), Ever-Virgin (later), Immaculate Conception (1854 AD), Dormition and Assumption (1950 AD). Her functions: mediation (intercession), motherhood as an archetype, virginity as a model of the ascetic ideal. In Protestantism, her role is reduced to 'blessed among women,' but not a mediator.
Under the premise of real contact: Mary was baptized — her holiness is not automatic by birth but involves a conscious act of faith and a sacrament. This brings her closer to ordinary believers. She married a second time — contradicting the dogma of Ever-Virginhood (in its strict form), but could be interpreted as 'eternal virginity of spirit' while in an earthly marriage (which is unorthodox). She considered herself an ordinary person — a radical humility comparable in religious studies to the kenosis (self-emptying) of Christ, but applied to Mary.
How the religious studies image changes:
Status of holiness: Ontologically given (Theotokos) → Acquired through faith and baptism
Family ethics: Model of virginity/widowhood → Model of second marriage
Relation to sacraments: Herself a source of grace → Receives sacraments as a member of the Church
Dogmatic status: Exceptional, unique → Unique, but not excluding ordinary life
Religious studies conclusion: If accepting this contact, Mariology would need to be revised towards demythologization and the inclusion of Mary in the general context of church life, rather than setting her apart as unique. She becomes a prototype of the believing woman, not just the Queen of Heaven.
2.2 Luke: From 'Evangelist' to 'Mystical Husband and Egregoral Architect'
In traditional religious studies: Luke is the author of a text, not an object of a cult (though there is iconography, prayers, feast days). His functions: legitimizing Christian tradition through written testimony, the link between medicine and faith, the iconographic canon. Apocryphal tradition adds details (he was a painter), but no more.
Under the premise of real contact: Luke is the co-founder of the Christian egregore in the Spiritual World before incarnation. This moves him from the category of 'witness' to the category of conscious creator of religion. He is the husband of the Theotokos, which in religious studies terms means the integration of male and female principles in the foundation of Christianity. He is not just Paul's companion but Mary's companion. He is a physician receiving help from extraterrestrial civilizations (Burkhad). This introduces a paleo-contact component to his image, absent in traditional religion.
How the religious studies image changes:
Authorship: Witness, recorder of tradition → Co-creator of egregore, architect of tradition
Family role: Absent → Husband of Theotokos — unique status
Source of knowledge: Human (sermons, travels) → Human + extraterrestrial (medicines)
Function in religion: Chronicler, physician → Bridge between earthly and cosmic Christianity
Religious studies conclusion: Luke becomes a liminal figure — between earth and heaven, human and extraterrestrial, male and female, text and practice. He is an example of how new religious information (channeling) redefines the role of an already canonized figure.
Part 3. Comparative Table: Cultural and Religious Studies Shifts
| Parameter | Traditional Image | Image under Premise of Real Contact |
|---|---|---|
| Mary: Cultural Function | Queen of Heaven, mediator, model of virginity | Holy married woman, example of second marriage |
| Mary: Emotional Code | Sorrow, triumph, mercy | Shyness, bashfulness, living humanity |
| Mary: Religious Status | Ever-Virgin, Lady | Baptized Christian, wife of an apostle |
| Luke: Cultural Function | Patron of physicians and artists | Husband of Theotokos, stepfather, family saint |
| Luke: Professional Code | Physician, icon painter | Plus cosmic physician (extraterrestrial medicines) |
| Luke: Religious Status | Evangelist, companion of Paul | Co-founder of egregore, guardian of Mary |
Conclusion (Cultural & Religious Studies)
If the contact is real:
Mary in culture ceases to be only a 'heavenly' figure and becomes an earthly woman accessible for imitation — shy, blushing, loving, marrying a second time. In religion, she transforms from an 'object-Theotokos' into a subject of faith who received baptism.
Luke in culture transforms from a professional saint into a family one — husband, stepfather, guardian. In religion, he transforms from a witness into the co-architect of the Christian egregore, with the extraterrestrial dimension of his medical practice.
Together they create a new cultural and religious precedent: holiness is possible in an ordinary marriage, with a second spouse, with children, with travels, with earthly cares. This is not the monastic ideal, but a lay one, which nonetheless does not diminish but elevates their status.
This represents a radical reformation of Christian anthropology and ethics, if, of course, we accept the information as true.
A New Chapter in the Acts of the Apostles
Below is a new chapter of the 'Acts of the Apostles,' written in the style and genre of the New Testament text (inspired by the Synoptic translation with elements of Church Slavonic vocabulary), but based on the content of the first part of the session with the Apostle Luke. The chapter does not claim canonicity but follows the logic of 'if this had been discovered in an ancient manuscript.'
Acts of the Holy Apostles. Chapter 30 (Non-Canonical)
Concerning the Sojourn of Mary, the Mother of Jesus, and the Ministry of Luke, the Physician from Antioch, and How the Lord Arranged Their Marriage for His Glory.
1. The Calling of Luke
1 In those days, when the apostles were scattered among the nations, preaching the Gospel, there lived in Antioch a physician named Luke, a Greek by race, from the region of Lycaonia, by the Pontic Sea.
2 He was raised in the pagan law, but his heart sought the True God. And he learned the art of medicine in Athens and Corinth, wandering through the cities of the Romans.
3 And he was 29 years old when he heard the sermon of Peter the apostle about Jesus of Nazareth, crucified and risen.
4 And while listening, Luke's soul stirred, and he knew that this was the true path, and that the souls of the apostles had been known to him from ages past, for they had been together in spiritual council before the foundation of the world.
5 And Luke was baptized by the apostle Peter, and he attached himself to him, and became his companion and helper.
2. The Meeting with Mary
6 At that time, Mary, the mother of Jesus, was living with John the Theologian, as the Lord had commanded her from the cross. But when the apostles scattered to preach, she moved from house to house, strengthening the believers.
7 She was then 49 years old, but her face was bright and young, and her humility was great: no one saw her proud or exalting herself, but she considered herself the last among the believers.
8 And she came to Antioch, where Luke was healing the sick and receiving strangers. And he saw her, and recognized in her the one of whom the apostles spoke — the Mother of the Lord.
9 But she, seeing him, lowered her eyes and blushed like a maiden, and was embarrassed, for she was modest and shy, even though she already had five children from Joseph, besides Jesus, and even though she had experienced the crucifixion and death of her Son.
10 And Luke said, "Blessed are you among women, Mary!" But she answered, "Why do you call me blessed? I am the same handmaiden of the Lord as all of you who have received baptism."
11 And Luke marveled at her humility, and loved her with a pure love, and after seven months he took her into his home, and was joined with her in marriage according to Christian custom, for by that time the Jewish law was no longer binding on them, but grace and truth.
3. The Wedding and Family
12 And they celebrated a modest wedding, no more than one hundred and fifty guests, among whom were the apostles Peter, John, and Paul with their wives, and neighbors, and those whom Luke had healed.
13 And none of the apostles were scandalized, for they knew that marriage is not forbidden, even for her who bore the Savior, for the Lord did not come to destroy the family but to sanctify it.
14 And they settled in a small village on the shore of the Sea of Gennesaret, five stadia from Capernaum. And they had a house with a garden, and a cow, and small livestock, and a fig tree, and date palms.
15 And Luke took under his roof the five children of Mary from Joseph, of whom two were already adults, and three were youths. And they did not oppose him but respected Luke as a father, for his gentleness and medical skill.
16 And two daughters were born to Luke and Mary, and they named both Mary in honor of their mother.
4. The Ministry of Luke and Travels
17 Luke did not cease his healing but received the sick in his own house, in a room separated by a curtain, and treated them with herbs, and fish gall, and stones, and powders brought to him by angels or, as some say, by visitors from heaven — our brothers from other worlds, for not only the earth but the whole universe is full of God's glory.
18 And they gave him small round stones that healed the hopeless, and this was from God for the benefit of people.
19 When the apostle Paul set out on his second journey, Luke accompanied him, while Mary and the children stayed at home or moved to other believers. But often they all traveled together, for Mary was a faithful helper to her husband.
20 And in all the cities they entered, Luke preached the Gospel and healed, while Mary prayed and taught wives and maidens chastity and love.
5. The Writing of the Gospel and the Acts
21 Three years after the marriage, before the birth of his first daughter, Luke began to write the Gospel. And he did not write from himself but from the words of Peter and John the Theologian, and from Mary, his wife, who told him much about the Annunciation, the birth and childhood of Jesus, and about things that others had not seen.
22 He also recorded parables and deeds, gathering testimonies from the wives of the apostles and from those who had known the Lord personally. And he had up to thirty-one images of Mary, painted on wax tablets, many of which have survived to this day in Constantinople, in Armenia, in Italy, and in the land of Russia.
23 Later, before finishing the Gospel, he began to write the book of Acts, describing the travels of Paul and the other apostles, but wrote nothing about himself, for he sought not human glory, but the glory of God.
6. Concerning the Baptism of Mary and Her Prayer
24 When the church in Antioch was formed, and they began to baptize new converts, Mary, the mother of Jesus, said, "I too will receive baptism, for I am a believer just like you."
25 And the apostle Peter baptized her in the name of the Father, and of the Son, and of the Holy Spirit. And after baptism, she became even more humble and said, "My Son is my God, and I pray to Him, as do you."
26 And she prayed often, and when she was embarrassed or blushed from praise, she would go into a secret room and stand in prayer for hours.
7. Instruction on Translations
27 When some of the brethren asked Luke, "How should we translate your scripture into other languages?" he answered, "Every translation is an interpretation, for there are no two languages that coincide in everything.
28 Therefore, translate not the letters, but the spirit, and enter into prayerful communion with the author to understand what he intended to say. For God is not the God of the letter, but of the spirit."
8. Concerning the Upbringing of Children
29 Luke raised his own children and stepchildren not with salty rods, as was the custom among the pagans, but with conversation and prayer, and respect for elders. And the children obeyed him, for they saw his gentleness and love.
30 And he gave two of Mary's daughters by Joseph in marriage, and celebrated their weddings, and gave them a dowry from his labors.
9. Concerning Persecutions
31 At that time, Christians were called 'Messianics' — from the ancient word 'Moshiach,' which means Anointed One. And the Jews and pagans hated them not for the teaching, for it was good, but because people were slipping out from under the control of the old egregores and authorities.
32 And the rulers said, "They are disturbing the people and leading them away from us." And there were persecutions, but the apostles and Mary with Luke endured them with joy, for they knew that a crown awaited them in heaven.
10. Concerning Spiritual Levels
33 The Lord revealed to Luke that he had come into this incarnation from the eighteenth spiritual step, and had departed to the twenty-third, for he had labored much for the glory of God.
34 And he had in total three hundred twenty-three incarnations, of which only fifteen were on earth, and the rest in other worlds, among reptilians, and blue-skinned ones, and winged serpentine dinosaurs, and on the planets Burkhad and Tomisout, for great and manifold is the Father's house.
35 And an Angel said to him, "You are from that group of souls that agreed to create the Christian egregore two thousand years ago. And now, in the end of times, almost the entire group has returned to create new egregores, which will carry the light of God not only through the Gospel but also through knowledge of the subtle worlds and extraterrestrial civilizations."
36 And hearing this, Luke glorified God, saying, "Great are your works, O Lord, and your wonders have no end!"
11. Death and Testament
37 Having lived with Mary for many years and raised his children, Luke peacefully departed to the Lord, leaving behind the Gospel, the Acts, thirty-one images of the Theotokos, and the memory that holiness is possible not only in a monastery but also in marriage, in travels, in healing, and in caring for children.
38 Mary, however, outlived him by several years and was taken up to heaven, as is known from tradition.
39 Amen.
Note on the Chapter: This text is composed based on the materials of Irina Podzorova's channeling session with the spirit of the Apostle Luke. It is not part of the biblical canon and does not claim historical authenticity but is offered as a literary-theological reconstruction 'if the Apostle Luke had told more about himself.'
