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 2 - What is the fear of love? – Continuation of the story from the spirits – Apostle Luke, the Mother of God, and their daughter Mary
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.'
***
https://blog.cassiopeia.center/chenneling-s-duhami-apostola-luki-bogorodicy-i-ih
Channeling with the Spirits of the Apostle Luke, the Virgin Mary, and Their Daughter Mary. New Egregores. Part 1.
00:00 Start of the video.
00:20 Conference excerpts.
"… I was in a group of Souls that agreed among themselves to form a Christian egregore… And now this group of Souls has almost entirely returned to Earth after 2,000 years, at the same time, in order to form new egregores that will continue to carry the Light of God…"
"… I heard about Jesus and believed in Him through a sermon, after His death and Ascension…"
"… And as for the Gospel and all those stories and parables contained in it, I wrote them down from the words of both the Apostle Peter and the Apostle John the Theologian, and of course, Mary also told me a great deal…"
01:35 Greetings. Introduction of participants.
Irina: Hello, dear friends, I welcome you! My name is Irina Podzorova, and I am a contactee with extraterrestrial civilizations, with the Spiritual world, and with fine-material civilizations.
Today I have invited the Spirit whom we know in one of his incarnations as the Apostle Luke. I have also invited the Spirit of the Virgin Mary, who is not incarnated. And I have invited the phantom of the Spirit of one of the daughters of the Virgin Mary and the Apostle Luke. So, we have the Spirits of the Apostle Luke and his daughter – incidentally, her name is also Mary – they are incarnated. I know who they are incarnated into. These people have given me their consent to converse with their parts, their particles, and their Higher Self has выделило phantoms for conversation with the personalities, that is, with the memory content of those people – such energetic phantoms that contain the memory at the moment of the end of the incarnation. These are like the very Souls themselves.
Mary: I greet you, Irina! I greet you, friends! My name is Mary, I am a volunteer of the Cassiopeia project, the head of our international school "Sacral," and the organizer of our conferences.
Today I want to question the Spirits of the Apostle Luke, the Virgin Mary, and their daughter Mary about their lives on our planet.
03:19 Spiritual levels of the Apostle Luke. His incarnations on Earth.
Mary: The first question to the Apostle Luke is traditional – about what level he came from into the incarnation of the Apostle Luke and what level he reached upon leaving.
Irina (Apostle Luke): I came from the 18th spiritual level and left at the 23rd.
Mary: A very good rise in spiritual level.
Irina: Yes.
Mary: How many incarnations have you had in total?
Irina (Apostle Luke): 323.
Mary: And how many of those were on our planet, on Earth?
Irina (Apostle Luke): 15.
Mary: Please tell us, were there any incarnations significant for your Spirit, both on our planet and, perhaps, in other worlds?
Irina (Apostle Luke): Yes, I had significant incarnations. I was incarnated in Israel, that is, in the egregore of the people of Israel, during the time of King David, and was his close associate – Josiah.
(Irina) So, who were you there? Some kind of minister, or something, who dealt with politics. A word comes through now – "boyar," but he was some kind of royal associate. He was personally acquainted with Metatron, so to speak, because our David is Metatron.
(Apostle Luke) And then I later incarnated again in this same egregore of the Israeli people. I incarnated as a student, a follower of the prophet Jeremiah, there is such a prophet, and my name was Avdion.
(Irina) That is the word coming through.
(Apostle Luke) I also incarnated on the territory of Russia 4,000 years ago.
(Irina) But he shows it as an incarnation into a girl who was engaged in something like sewing clothes.
(Apostle Luke) Incidentally, she lived not far from where Irina now lives, but further south.
(Irina) Well, what do you mean not far? He shows me the region of Rostov. Yes, further north – between Rostov and Voronezh, so to speak.
(Apostle Luke) Yes.
I also incarnated in North America, there were such distinctive tribes – what you call North American tribes. I incarnated there between the incarnation in Russia and the incarnation as David's associate. That is, about maybe two thousand years ago. I was in one of the tribes.
(Irina) He is now showing me a woman again, sitting on a throne, such a wife of a leader or local king, in some kind of golden crown.
06:16 Experience of incarnation on other planets.
Irina: And did you incarnate on any other planets? Those about which there is no information in my memory, he just shows with images. And from those that are in my memory?
(Apostle Luke) I, incidentally, incarnated many times on various planets of reptilians.
(Irina) Now he's showing me some with blue skin, with green skin, Selbetians.
(Apostle Luke) I also incarnated in a civilization where those large reptilians live, like dinosaurs with wings.
(Irina) Yes, we had a conference with them, I remember.
(Apostle Luke) I also incarnated in that civilization. And I incarnated on Burkhad, on Tumesout. I also had incarnations there.
Mary: Thank you. So you have been to many planets, many worlds.
07:08 Mission of forming the Christian egregore.
Mary: Please tell me, with what goals did you go into the incarnation of the Apostle Luke on our planet? What tasks were set for you?
Irina (Apostle Luke): I was in a group of Souls that agreed among themselves to form a Christian egregore. That is, in the Spiritual world, a large group of Souls formed, going into incarnation simultaneously.
And now this group of Souls has almost entirely returned to Earth after 2,000 years, at the same time, in order to form new egregores that will continue to carry the Light of God, but already in a more modern rhythm. So that people living in the 21st century would learn not only about the Spiritual world, but also about extraterrestrial civilizations and fine-material civilizations, and at the same time, integrate all this knowledge with information about the Spiritual world.
Mary: Thank you.
08:22 Origin and place of birth.
Mary: Could you tell us about your life on Earth: where you were born, what nationality you were, who your parents were, and how your childhood went?
Irina: He shows that he was born north of Israel. This is the territory of modern Turkey. Now I see a small town on the seashore. I see that this is not an Israeli egregore. He now calls himself "Greek," but these are not classical Greeks. He says it was the Roman Empire. But he is not Italian, and if you look at skin color, probably something closer to some Caucasian peoples. Most likely, yes.
Mary: And what family were you born into? Who were your parents?
Irina (Apostle Luke): My father was an official, and my mother was a housewife. That is, my father provided for the family.
09:27 Childhood, religion, training in healing.
Mary: How was your childhood? Was it happy? In what religion were you raised?
Irina (Apostle Luke): I was raised in a polytheistic religion, paganism. But then I went to study in Rome and there I studied healing, that is, how to treat people.
How was my childhood? I was incarnated from the 18th level, so I was a very sensitive, vulnerable child.
(Irina) And he shows that he always held something in his hands – a brush, some kind of small board. He was always drawing, he shows me now.
(Apostle Luke) I always drew, and at the same time I wanted to heal people. My father was quite wealthy (he shows him in some kind of toga).
I decided to travel not to just one city, but began to travel to different cities. I traveled to different cities: Athens (I was there), then Corinth and Thessaloniki (Thessalonica), that is, all the cities of the Roman Empire.
(Irina) He shows me that they now belong to Greece.
10:45 Acquaintance with the apostles. How Luke came to believe in Jesus.
Irina (Apostle Luke): And I traveled there. I first met the Apostle Peter, and then I got to know the other apostles – the Apostle Paul and others. That is, we had something like a council. And when I heard the Apostle Peter's sermon, I learned about Jesus.
(Irina) He now shows me how he immediately believed in it.
(Apostle Luke) I heard about Jesus and believed in Him through a sermon, after His death and Ascension.
Mary: Tell me, please, what particularly touched you in that sermon, what made you completely change your worldview, your perception, and become a companion of the apostles?
Irina (Apostle Luke): I felt that this was mine. Because my Soul immediately stirred, and I felt that these people had always been familiar to me. And then among them, I also met the Apostle John the Theologian and met Mary.
12:10 The moment of meeting the Virgin Mary.
Mary: And how old were you and Mary at that time?
Irina (Apostle Luke): At that time, I was 29 years old.
(Irina) He now shows that he was quite young.
Mary: And Mary?
Irina (Apostle Luke): And Mary was 49.
(Irina) So that was the difference.
Irina (Apostle Luke): Yes, 29 years old, but in a couple of months I turned 30. We met her, but I repeat that at that time Jesus was no longer on Earth, He had already ascended.
(Irina) He just tells me now that he did not see Him physically, as other apostles did.
Mary: Yes, we know that from the New Testament.
12:56 Gift of drawing.
Mary: Tell me, please, where did you learn to draw? You mentioned that you loved to draw constantly, you had a stick with a board in your hands. And we know that you also painted icons, including those of the Virgin Mary. We are also interested in learning about the icons.
Irina (Apostle Luke): I had several teachers who came to me from childhood. But generally, from a very young age…
(Irina) Now he shows how he took some pencils that he had, or rather sticks, with which you could draw on a board rubbed with some kind of wax.
(Apostle Luke) Teachers came and taught me to write at home – it was not a school, it was home schooling. But instead of writing letters, I would often draw something, and they would tell me: "Write such-and-such a letter."
(Irina) He now shows me these Greek letters, the Greek alphabet.
13:55 Icons depicting the Virgin Mary.
Mary: According to our information, about 70 icons of the Virgin Mary are attributed to you. And three, as we believe, were painted from the Virgin Mary herself, so to speak.
Irina: Do you remember how many you painted?
(Apostle Luke) No, I did not paint that many.
(Irina) So, now. How many icons did you paint? He shows me paintings and now says: "Thirty-one."
Mary: Specifically icons, or in general, paintings?
Irina (Apostle Luke): Generally her images.
Mary: Images of Mary?
Irina (Apostle Luke): Yes.
Mary: And have any icons from those survived in our world now? Do you know?
Irina (Apostle Luke): Yes. But do you mean specifically those I painted, or copied ones?
Mary: Both those you painted and those that may have been copied, but which could convey her image with great accuracy to us.
Irina (Apostle Luke): I think that yes, they have survived. Because the energy coming from people is such that they remember my images. That is, in the egregore, it can be seen that these icons have survived, because energy of veneration of her image comes from them, through my energy, through my actions, more precisely.
Mary: But you don't know where they are, so that we, for example, could see your art with our own eyes?
Irina: In different places. He now shows me both Constantinople – Istanbul it is called now – and shows Armenia, that is, the Caucasus, and there are also copies in Russia. And there are those in churches, and there are those in museums. There are also in Italy. Now he shows that "yes, such things have survived."
Mary: But you don't know the exact names of these churches, churches, or museums?
Irina: No. This is not a modern Soul, she speaks her own language. I just understand her now because she transmits thought-forms to me.
16:15 Luke's participation in Paul's second missionary journey.
Mary: We also know that you were a companion of the Apostle Paul and took part in his second missionary journey.
Irina (Apostle Luke): We also traveled with him through the cities. And, incidentally, I also performed the duties of a physician (he shows this, again, through thought-forms). On the journey, there were many different Christians – both Jews and non-Jews – and sometimes they fell ill (he shows that he treated them).
And also, when we stopped in some city or small village where we traveled, I would receive patients there, conduct a private practice, and prescribe treatment for them. And from the money from this, I kept a certain part for myself – for my livelihood, for Mary's livelihood, for our children. She had, besides Jesus, other children from Joseph – some were adults, and some were still teenagers.
Mary: We will definitely come to that topic.
17:27 Writing the Gospel of Luke and its sources.
Mary: Tell us, please, about how and when the Gospel of Luke was written.
Irina (Apostle Luke): I wrote it for a long time. When I met Mary, I did not start writing it immediately, but about three years later, just before the birth of my daughters (I had daughters born). Accordingly, I started writing it, but I took long breaks. And I recorded the journeys, and collected some chronicles. I even had assistants who translated some genealogies from Hebrew. I traveled to Israel, and to Jerusalem, and to Bethlehem, that is, to where Jesus lived. Together with Mary, we traveled there, she showed me these places.
And in general, we also traveled with her to different cities, and not only to cities of Israel, but also of the Roman Empire. The children could live for a couple of months with familiar believers. My parents, they did not accept this choice, although I also brought Mary to them, introduced them. But they were not Christians. I also later left my children with them, my girls, when they were already about 9-10 years old.
So we had a large family, and we often traveled all together, but less often we traveled just the two of us, without children. And in these travels, I wrote everything down, kept notes, and carried them with me.
(Irina) It was such a small bag, like a bag thrown over the shoulder, and there were scrolls in it.
(Apostle Luke) I wrote the Gospel for about 8 years, I think. And after I wrote the one you know as the Gospel of Luke [“The Holy Gospel according to Luke”], I continued the work, since somewhere around the middle of this book I began to write another one, which is called "The Acts of the Holy Apostles." That is, I also wrote it, and work on it went even faster, because I recorded everything during these travels. And as for the Gospel and all those stories and parables contained in it, I recorded them from the words of both the Apostle Peter and the Apostle John the Theologian, and of course, Mary also told me a great deal.
Mary: You were a chronicler.
Irina (Apostle Luke): I recorded many parables in my Gospel. The apostles told me about these parables, as well as their wives and children. They also had wives and children who knew Jesus personally. And of course, Mary told me, my wife, who agreed to marry me. That was also a very interesting story.
Mary: We will definitely ask about that.
20:59 Distortions in translations of the Scriptural texts. The reason.
Mary: Please tell me, can you track from the Spiritual world how accurately all your records and messages are being transmitted now? Are there any distortions or changes? Perhaps by vibrations?
Irina (Apostle Luke): That depends on the language. Because in different languages, you can translate differently.
Mary: The meaning, yes?
Irina (Apostle Luke): Yes. You can take a word and translate it differently. This is especially true for verbs. For example, there is a verb that is used one way in Greek, but in any other language it is different, or many translation variants can be chosen. That is, the success of translating any text depends on how much the translator felt the spirit of the text, how much he felt the spirit of the author, and how much he entered into contact with him. Because if you translate formally, simply following the literal meaning of the words, you can come to some kind of nonsense. Because the words will not fit together, as they have different meanings.
Therefore, translating any text into another language, especially a text intended for teaching people spirituality, that is, a religious one, where there are many images, abstract symbols, and so on, translating any such text from one language to another is always not just a translation, it is an interpretation. Regardless of whether the translator wants it or not, he still ends up with an interpretation, because he introduces a particle of himself, his own understanding. And this cannot be avoided.
Mary: As you probably know, on our planet, precisely because of different interpretations, many Christian denominations, movements, many disputes, and even wars have arisen, precisely because people cannot agree on how to interpret your Scripture correctly. Unfortunately, this is also a feature of our civilization.
23:40 The purpose of Luke's writing of the books.
Mary: Now we are approaching, I think, the most interesting and unusual topic for many Christians – your family life with the Virgin Mary. This, of course, is not in any book, in any Scripture, this information has not been transmitted anywhere. Tell me, by the way, did you yourself mention this in your chronicles?
Irina (Apostle Luke): No. I was not my own biographer. The purpose of writing my books was to create a religious community, a Christian community, a Church. And why would I write about myself, when the center of my entire narrative was Jesus and His actions in the world, not me? Why would I write about myself? I did not write anything about myself: neither where I came from, nor what I did, I did not even write about my profession, I simply described everything about Jesus in this Gospel.
I also described the apostles, their actions and movements, that is, their travels, various adventures that happened to them, including the Apostle Paul. He had very eventful travels. He traveled a lot, sometimes he would come to the same city several times – arriving on chariots or sailing on a ship. I accompanied him and at the same time recorded everything.
In the center of the "Acts of the Apostles" was again the activity of the Church. And I also did not write about myself there, I did not even write that I accompanied the Apostle Paul. I just wrote that "he sailed there" – that was the description. That is, I was, as you correctly noted, a chronicler. And if I did not write about myself, why would I need to write about family life?
25:46 The "conspiracy of silence" around the personal lives of the apostles.
Mary: Perhaps you mentioned somewhere that you traveled together with Mary? Tell me, please, did anyone ever record this, mention this? Or is this unique information from Cassiopeia, and it has never been recorded anywhere on Earth before?
Irina (Apostle Luke): Well, tell me: has anyone ever mentioned, for example, how the Apostle Peter lived with his wife?
Mary: No, but it could have been recorded somewhere, for example, that "he had a wife."
Irina (Apostle Luke): No, that he had a wife – that is precisely what is not there. There is a mention that "he had a mother-in-law." Again, in the context of Jesus, that He healed her. Well, but how did they live, how many children did they have, what kind of mother-in-law was she? And the other apostles? Have you never thought, why are there no descriptions of this? Nowhere. Because it is unimportant, it is completely unimportant in the context of the life of the Church.
Despite the fact that Mary was the mother of Jesus, we were, in essence, still ordinary believers, ordinary people, just like millions of other Christians. And why should anyone describe our biography? We were not some famous kings, emperors, military leaders, or anyone else, but were just ordinary Christians.
27:15 The image of the Virgin Mary.
Irina (Apostle Luke): The fact that Mary gave birth to Jesus does not mean that she exalted herself and wanted to be described. She always considered herself an ordinary person. I was next to her and saw that she considered herself an ordinary earthly person, a believer. She, by the way, prayed to God very often, prayed to Jesus, and despite the fact that He is her son, she called Him God – "my God."
(Irina) Imagine: calling your son, whom you breastfed, "my God"? That is what she felt in Him.
(Apostle Luke) She was, by the way, a very modest girl.
(Irina) Well, yes, it's understandable that she was 49 years old, but she looks very young, I wouldn't even give her that age now, judging by the image he shows me.
(Apostle Luke) Even those experiences that she had in connection with the crucifixion of Jesus did not affect her so much as to undermine her health or spoil her beauty. She was, despite her modesty and even, I would say, shyness, and despite having children (I took her with children), such that she could blush from a man's gaze. When you stroked her head, she could lower her eyes, get embarrassed, even run out. She was like that – very modest, she behaved like a 15-year-old teenager, not like an adult woman who had been with a man.
(Irina) She is smiling now, she says.
(Mary, the Virgin) Well, you would reveal all the secrets!
Mary: You know, we love you very much. Millions and billions of people revere you, and therefore, of course, you are an idol to us. You are very interesting to us, your life is very interesting to us, including as an example for family life. That for a woman, for example, with the death of her husband, life does not end. Because, probably, at that time it was not a very common occurrence that a woman of age could win the heart of a man much younger than her. This alone says a lot.
29:50 The meeting of the Virgin Mary with Luke and their relationship.
Mary: We are, of course, also interested in learning from Mary, from what moment were you acquainted? Was it still during the life of Joseph, your first husband, or already after his death?
Irina (Mary, the Virgin): After the death of Joseph and after the death of Jesus, because Joseph died earlier.
(Irina) She now tells me that "we did not cross paths before this." At least, she does not confirm an earlier acquaintance.
(Mary, the Virgin) Because this happened after the formation of the Church, after the apostles began to travel through the cities, leaving Israel for different countries. But these were not separate countries, but rather regions.
Mary: Regions.
Irina (Mary, the Virgin): Yes, regions of the Roman Empire. That is why Irina said that Luke – he is either Greek, or Roman, or some kind of Caucasian, because there were mixtures of all peoples there.
Mary: Around what year after the crucifixion of Jesus did you meet?
Irina (Apostle Luke): We met a year later.
Mary: Tell me, were you married before? Because 29 years for a man is probably also a lot.
Irina (Apostle Luke): No. I had relationships before, but it did not lead to marriage. There was such a woman, a girl, rather, in my youth we dated, when I was still living in my father's house. But she preferred another – a brighter and more self-confident man. I was also such a romantic, modest, quiet, quiet, I loved all sorts of books.
31:40 Appearance of the Apostle Luke.
Mary: And can you describe your appearance for us? What did you look like?
Irina: He now shows me a swarthy person after all. Such a swarthy skin color, a nose with a bit of a hump. Height shows taller than me, probably about 1 m 75 cm. I would not say he is plump, but rather stocky, close to stocky, and such a nimble one, he walked fast. I see strong hands, noticeable muscles, because when he sailed on the sea, he could even row himself when on a journey. He shows that he had a horse, he could ride a horse and drive a chariot. That is, he was quite athletic, he could even gallop on a horse.
(Apostle Luke) And the Apostle Paul could too.
(Irina) They were all such men then. Now he is smiling, he says.
(Apostle Luke) Yes, we were not used to working in office chairs back then.
Mary: Well done, he knows about our modern life.
Irina: He reads my thoughts.
(Apostle Luke) Yes, we were not used to working sitting in office chairs, so we were stronger men.
32:58 Family and daily life of the Apostle Luke and the Virgin Mary.
Mary: Tell me, please, or tell both of you, how long did you date before getting married or wed?
Irina (Apostle Luke): We met, dated, probably for about seven months, maybe a little less. And then we got together, and she moved into my house.
I already had my own house, which I earned by treating people. At first, this house was not far from Capernaum. I did not buy in Capernaum itself, but in a settlement nearby, a small village about five kilometers away. There was such a small village on the shore of Lake Kinneret (Gennesaret). People lived there, a farming community. They kept cows, grew dates, figs, that is, figs.
We also planted a garden there, got a cow, and also had small livestock. So we lived on this – our own milk, cheese. Also, sometimes with the apostles Andrew, Peter, and others, I went fishing, they were fishermen, and as Irina already said, "I sailed on the lake."
34:40 Luke's medical practice, help from aliens.
Irina (Apostle Luke): And of course, I received sick people, who were also many, and prescribed medicines for them. At that time, consultations were private, there were no hospitals, I just received them in my house.
(Irina) He shows that in a special room.
(Apostle Luke) There was just such a small separate room, not that it was completely separate, but a part of the room was separated and curtained off with a curtain. Sick people came to my house, and I examined them there and simply prescribed some recipes from herbs, from parts of, for example, various fish, animals. For example, I could say that "this herb suits you," or "make yourself an ointment from the bile of such-and-such a fish." These were the medicines. I could even advise someone to apply some stones like crystals to the body.
Yes, we also looked to the stars to heal. When I was studying medicine, I also studied how to cast a horoscope. Because we believed that it was the stars that showed which disease.
Mary: So, we can say you had a good connection with plasmoids, who told you which stones to use, which plants?
Irina (Apostle Luke): Well, yes, I had a connection with plasmoids, but not only with them. Because I officially married Mary, and "people from the sky" flew to her. And sometimes they brought me very interesting powders and such small round "pebbles," that is, not pebbles, but tablets, which in a miraculous way put the most hopeless patients on their feet.
(Irina) I think the Burkhadians shared some antibiotics with them. (laughs)
36:58 The wedding of Luke and Mary.
Mary: Luke, tell me, was your marriage simply Mary moving in with you? That is, was there no wedding ceremony or celebration?
Irina (Apostle Luke): Since we were already Christians by that time… As I already said, I accepted Christianity, and Mary had already accepted Christianity. Incidentally, she was also baptized. Despite the fact that she gave birth to Jesus, she also accepted baptism. And I accepted baptism, but, accordingly, later than her. And she was no longer considered a Jewess to be married according to the Jewish rite, as she was married to Joseph. She was already a Christian, the Christian Church had already formed, as Irina said, by that time, and I had already accepted Christianity. So we had a very modest wedding. We, of course, celebrated it in a narrow circle of the apostles, their wives, children, and our neighbors.
(Irina) He shows that their modest wedding turned into, probably, no more than 150 invited guests.
Mary: Ah, and probably also uninvited ones.
Irina: Because, he now shows me, they had large families, and even you would get confused about who was called what, especially since there were dozens of Johns alone.
38:37 Early Christians as a sect.
Mary: Tell me, please, what did you call yourselves? Were you already truly Christians?
Irina (Apostle Luke): Yes. In Greek – "Christians," because the Messiah was translated as "anointed one." "Messiah" means "Christ" in Greek. And in Hebrew, they called us "Messianists." There is such a word "Mashiach." "Messiah" is "Mashiach" in Hebrew (in Hebrew), and they called us a derivative of this word.
(Irina) Something like "maeshichi" or "maeshich" – those who worship the anointed one.
(Apostle Luke) We were such a small group of people who were not approved, so to speak, by the central government. That is, it was like a sect – a small sect that was recognized as destructive and harmful.
Mary: Yes, we know that. We periodically go through this experience on our planet.
Irina: Interesting, but why harmful? You brought Love. Why was your sect recognized as harmful? He smiles and says.
(Apostle Luke) Because we taught differently than the Jewish synagogue and pagan temples, pagan priests. And since we teach differently, we are dangerous, we confuse minds. People are already getting out of control, so it's dangerous. It was precisely this, not even the content of the teaching itself, but that people were getting out of control of specific egregores and the power structures that support them, that was already dangerous for society. Because they believed that we were, therefore, intercepting control. And they did not want to lose their power, because they understood that the more people believed us, the more shaky their power would be.
40:50 Children and relationships in the family.
Mary: Tell me, please, how many children moved to live with you? Mary's children. Who were they? Which children? At what age, for example?
Irina: There were teenagers.
(Apostle Luke) In total, before me, she had Jesus and five more children. That was before me. But Jesus had already left Earth, and two had not yet been born, they were born later. One son was already an adult, the rest were teenagers.
Mary: How were your relationships with them? How did they accept you?
Irina (Apostle Luke): Well. I communicated with them calmly, they were not against it.
(Irina) He now shows me: all so quiet, all so obedient, they listen to their mother. That is, there were no those who would be against it. And in general, he shows me that children were raised differently then.
(Apostle Luke) Whatever mom says (they did not have a father, he had died earlier), whatever mom says, or even just the elder in the family – that was law for them. That is, they did not contradict, there was no such thing as "Mom, I don't want this." Even if a child became capricious, one look like that was enough for the child to say: "Okay, I understand."
This is not like fear, it's like respect, because from childhood they were told that "arguing with elders is shameful, it's not good," that "elders know better because they have lived life," that "you need to listen to them." Children quickly enough understood that everyone behaves this way. It was very rare for a child to go against their parents, and even then only when they grew up. But a small child or a teenager, they almost all were afraid to say a word against.
43:01 Raising children in the family of Luke and Mary.
Mary: So, you did not have any teenage problems, when children rebelled against their parents, argued with them, quarreled, had tantrums, and so on? This is now a problem of our time, when parents find it very difficult to raise children, especially teenagers.
Irina (Apostle Luke): I, of course, treated children very gently, but usually in the families I knew, that I saw, there were other methods of upbringing. How is it possible to argue with parents? For such an argument, you could simply be put on bread and water for several days. And it's good if they didn't whip you with rods. A rod is such a stick, which was soaked, incidentally, in salt water.
Mary: Completely different methods of upbringing.
Irina: How do you like being beaten with a salty rod? That is not at all the same as a simple one. They quickly understood the difference.
Mary: It's good that the children ended up with such a stepfather as you. I think you did not use these methods.
Irina (Apostle Luke): No, of course not. I talked a lot with the children, prayed with them. They respected me. They respected me for being a doctor. For them, it was a very educated person who knew the secrets of the body. They also asked me about their ailments, teenage ones, more precisely.
We started living. And then Mary's children started their own families. And I saw them off, more precisely, I gave my daughters in marriage. That is, it all happened in my memory, and I think we had good relationships.
44:52 Punishment as studying the laws of karma.
Irina (Apostle Luke): I am just talking about how the families around us lived. That is, arguing with parents was not the norm. And punishing children – it's not just beating them out of anger, no. "Beating" was not considered right just because the parent wanted it. It was considered correcting with rods a child who had gone astray, who himself brought some negativity, violated the parents' foundations.
It was believed that the foundations, the rules of the parents were good, and if a child violated them, why was he given rods? So that he would remember that it could be painful. That is, he, so to speak, studied the law of karma from childhood. And he was always told afterwards: "That we beat you with rods, we are not to blame, but the blame is on you, because you violated our foundations." But again, they did not immediately give rods, they always warned that "if you do this, we will beat you." At least, that was the custom. And if a child broke the agreement, he already knew what he was getting into, so there were no resentments.
Mary: Yes, I understand.
Irina: Imagine now telling a child: "If you do this, I will give you a belt"?
Mary: You know, I think many parents around the world still use these methods, especially if they live in non-democratic countries where children can complain.
Irina: I do not mean just beating, but saying in advance: "If you do this, I will give you a belt, so that you don't do it anymore." What could he answer?
Mary: It is better to find some other arguments and explanations so that the child does not want to do it. But some children are not stopped by this.
Irina: Threats do not stop them, and then when he does something… Luke now shows me and says that everyone did this.
(Apostle Luke) For example, even my father did this with me. Although he was not a Christian, I was still raised in these foundations of respect for elders. He did this with me, for example, when I did not obey him, did not do the housework: did not clean my room, did not do my lessons. I already said that I drew more, I could answer a teacher insolently. No, not parents, but a teacher, for example, say: "I don't want to, I have a headache." Even that was already considered insolence. And my father warned me: "If you do this, I forgive you the first time, but if it happens again, I will, for example, beat you with rods." And if I broke the rules, he told me: "We agreed with you, you broke our agreement, so now I am forced…"
That is, he said that, on the contrary, I forced him. And he right in front of me would take such flexible twigs, sticks, slowly soak them in water, add salt, and tell me to undress and lie down on the bench. And he beat not only on the soft spot, but also on the back. And if I refused, he said: "Then I will now count from 1 to 10, and with each count, 5 strokes will be added to you. So you better undress now." But he did not shout, but spoke calmly, and this calmness from him was even more unpleasant.
Mary: Yes, I can imagine.
49:20 Mischief of children of that time.
Mary: And what were the usual pranks of children of that time? What did children do for fun, or what could make their parents angry? That is interesting.
Irina (Apostle Luke): Sometimes they ran away from home, that is, hid, lived on the street. Sometimes they fought with each other. Sometimes they stole, for example, money from their parents (shows coins), went to the market, and bought themselves some pastries, sweets.
(Irina) Something like pies. Yes, they wanted something tasty.
(Apostle Luke) Sometimes they lied to their parents about something. Especially teenagers, such things happened, they began to deceive their parents and meet each other secretly. And this went so far that, for example, a girl turned out not to be a virgin, and then it was very difficult to marry her off. This cannot be hidden, because there was a custom of checking virginity. And if the husband discovered…
(Irina) He now shows me that there was such a custom – to pay parents like a bride price. And if he paid for her as a virgin, and on the first wedding night discovered that it was not so, then he drove her out in shame, and demanded that her parents return this ransom. And then the whole village would go around laughing at them. And they would even take liquid cow dung, dilute it with water, and smear the fence with this dung. That was the reputation of the whole clan, the whole family. So the girls were especially strictly watched.
And why the whole family?
(Apostle Luke) Because it was believed that since the parents allowed this, they were bad parents, because she was, firstly, raised that way, and secondly, they did not watch where she went, who she communicated with. Since she was not under their control, it means they do not love her, that is, one could say they were neglectful of their duties. And this family, therefore, is already unreliable, there is no need to deal with them anymore.
51:56 Social norms and consequences.
Mary: That is, it was not a rule that the guy who, so to speak, contributed to this, had to marry her, so that there would be no shame with another husband?
Irina (Apostle Luke): Of course, there was, but she could hide it. I'm talking about secret relationships. She could, for example, hide it, because her parents would scold her for having done it. And she would walk around during the day, all so modest (shows a handkerchief or some scarf on her head, eyes downcast), but inside her thoughts were elsewhere.
(To be continued).
53:19 End of video.
April 7, 2026.
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations, with fine-material civilizations, and with the Spiritual world;
Maria Sokalskaya – co-founder of the Cassiopeia project, head of the online school "Sacral," administrator and moderator of social networks and video conferences;
Apostle Luke – phantom of the Spirit of the second husband of the Virgin Mary, author of the Gospel of Luke; currently incarnated;
Most Holy Theotokos Mary – mother of Jesus Christ, guardian of the Christian religious egregore and the egregore of the Russian Federation.
Mary – phantom of the Spirit of the daughter of the Virgin Mary and the Apostle Luke; currently incarnated.
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