translated from the German book “Neoplatonismus und Christentum“, 176 pages, 2007, into English by the author
Origenism and Bible Exegesis
The birthplace of Neoplatonism was Alexandria, which quickly spread throughout the Hellenistic world and found its main base in Italy. It was for this very reason that the entire Pre-Constantinian Church was spiritually dominated from Alexandria. From 200 A.D. onwards numerous Neoplatonists and Stoics appeared there, such as Pantaenus and Flavius Clemens, who recognized the inexhaustible possibilities which Christianity offered for the application of Greek philosophy, if this doctrine were only correctly grasped. The aim of these numerous writers of high intellectual aspirations was to liberate early Christianity from all sectarian and ascetic narrowness, from its apocalyptic rapture and theological weirdness.
This Alexandrian school of Christian Neoplatonism culminated with Origen, the founder of Bible exegesis and the most prominent Neoplatonist after Plotin, with whom he was friends during their apprenticeship with Ammonios Saccas. He is not only the greatest Bible scholar of ancient Christianity, but also, in my opinion, in the whole Christian history to this day.
Everything that was said and written after him about the Bible and the Christian doctrine feeds on Origen, without even beginning to reach his originality and depth. He is also the first philologist (linguist) of antiquity in the modern sense. His semantic approach to the analysis of Bible texts impresses as unusually modern and actual even today.
With his exegesis Origen irrevocably combined Christianity with Greek philosophy and is thus the founder of Greek-Christian syncretism, whose de-hellenization in the following time is so bitterly deplored by Pope Ratzinger.
His view of Christianity is platonic through and through and thus the least ecclesiastical of antiquity. For this reason the Father of Bible exegesis and Christian Syncretism was condemned by the Church as a heretic after his death. If church and revolution have one thing in common, it is that they “eat their fathers” (42). As Plotin’s “aggregated figures (Gesamtgestalts)”, as archetypes of the abysmal human behaviour, church and revolution follow merely the example of the bloodthirsty Olympic gods, who in the Greek mythology tend time and again to family cannibalism. The gods that humans create are merely an image, a synthesis of their being. Not only Christians, but also all believers of this world should engrave this irrevocable truth in their minds, because every image of God as a projection has considerable repercussions on their behaviour towards other people.
Origen’s most important work, “The Four Books on the First Things” (Peri archon tomoi) is unfortunately only preserved in the censored Latin translation by Rufin (Tyrannius Rufinus) “De principis libri IV” (c. 400). Rufin eliminated all the dangerous passages containing genuine Neoplatonic thoughts in order to spare the Master the ecclesiastical condemnation judgment. In addition, there are numerous quotations, but some of them have been distorted by the hatefulness of his opponents like Hieronymus. If I would be faced with the alternative of destroying all my books forever or leaving them to future generations in a form that has been disfigured by ignorant supporters or malicious opponents, then I would not hesitate to choose the first alternative.
Rufin meant well with his teacher and rewrote all the Neoplatonic passages that seemed dangerous to him in order to be accepted by the Church. In the absence of Origen’s deep Gnostic knowledge, he fortunately did not accomplish this task to the full extent, so that individual passages of the text containing Origen’s original neoplatonic thoughts remained. They stand in stark contradiction to other censored passages, so that one can only separate the wheat from the chaff in laborious detailed work. In this treatise I will use the German translation by Herwig Gürgemanns and Heinrich Karpp from 1976 (Wiss. Buchgesellschaft, Darmstadt).
As a representative of Christian Neoplatonism, Origen cannot achieve the depth and congruence of Plotin’s teachings. Obviously it was more important to him to raise the Christian doctrine to the spiritual level of Neoplatonism than to advance Greek philosophy. Anyone who knows the New and Old Testament texts well, understands exactly that this project could not succeed. How should a uniform Gnostic teaching be constructed from the many heterogeneous texts of the New and Old Testaments?
Here we recognize the fundamental intellectual problem of all conscientious philologists, humanists and other academic nitpickers: By following their compulsive, pedantic need to base their opinions exclusively on statements of the old teachers, whose works themselves are highly deficient, they transfer this narrow mental attitude to their students and in this way decisively shape academic life. As a result, social sciences become, over time, workshops of epigonism and pile up one contradiction over the other.
There was no escape from this intellectual tangle until I discovered the Universal Law in 1995. The soul equilibrium of a thinker does not rest on the console of a weathered, old monument, but lies exclusively in the gnostic knowledge, which each individual person acquires for himself, and only for himself, during his earthly apprenticeship, whereby this apprenticeship lasts a whole life. A scientist can deceive the public with a display of academic scholarship, but he cannot fool his own soul about his ignorance.
And now to the first things –peri archon – first. In Book I Origen tries to define the basic concepts of Christ, God, Spirit, soul, reason, bodiless things, the world of bodies, etc. – in order to reconcile the Christian connotation of these concepts with that of ancient philosophy. However, he does not succeed in solving this task because, like all thinkers before and after him, he does not know the concept of U-sets, nor the concept of energy. This is a leitmotif of this study.
According to Origen, there are things that are disembodied and contain the Holy Spirit as an element. Are such things now equal to the Holy Spirit or are they at a lower hierarchical level? This is the fundamental theological problem of all religions – they are not able to mold their transcendental terminology, starting from God’s Primary Term, into a consistent categorical system of space-time phenomena as energetic transformations:
“God is thus not as a body or as dwelling in a body, but as a simple spiritual nature, which does not allow any addition in itself… Therefore, that nature which is simple and wholly reason, cannot suffer any delay or delay in its movement and action, so that by such an addition the simplicity of divine nature may not appear even to a certain extent restricted and hindered…” (1) (I 1,6).
This quotation contains some important statements whose significance even Origen cannot grasp. He defines the divine nature, the essence of the 7F-creationary realms, as a “movement without time delay” and anticipates the basic idea of the simultaneity of the astral worlds. But he does not pursue this issue any further, because ancient men could not develop an idea of energy, nor of speed (velocity v) as an observable of energy conversion.
The concept of speed was first introduced by Galilei. I have explained in detail, both in the Tetralogy and in my gnostic writings, why movement is the universal manifestation of space-time/energy, which can be metrically measured experimentally as speed, but also why from an epistemological point of view velocity is absurd because it confirms in a hallucinatory manner the tautology of space s and linear time t in human perception (The way space s and time t are defined today in physics, they are tautologies, pleonasms of one and the same quantity s = t. This is the greatest blunder of modern science and also the greatest joke of the souls from the higher realms for this human experiment – it is a cognitive riddle that everyone has to resolve for himself if he/she wants to ascend as with that knowledge the greatest expansion of human awareness is achieved.).
The idea of speed arises from the fundamental fact that photon space-time is the universal medium of visible light, within whose extremely limited spectrum the human eye optically perceives the outer world of physical things as an extension – as space-time. If our senses were now to expand, as is the case with me, then the eye could also perceive higher frequencies than the electromagnetic spectrum, and the optical perception would run simultaneously, without a time delay.
These are frequencies of the astral realms which immediately overcome space because there is actually no space there – space, like speed, is an optical hallucinatory deception of the limited human mind. For the same reason the exchange of information via telepathy is instantaneous, without the slightest delay.
These phenomena can only be detected by the human mind by bypassing the brain, because the brain is merely a powerful bio-transformer of astral energy into electromagnetic energy, e.g. in EEG; due to the synaptic connections of the neurons, where there is marked delay of the transmission of neuronal impulses, the human brain works sequentially and only very slowly. This working method of the brain creates the illusion of the successive course of three-dimensional events along a linear time axis.
The idea of speed is at the same time an idea of space (extension), which at a finite speed can only be overcome after a certain time. Conventional time t (duration) and space are, as I have proved in detail in the Tetralogy and Gnosis, identical physical quantities resulting from the finite speed of light c. This essential optical sensory perception establishes the human view of spatial things as separate entities and excludes human cognition with regard to the existence of higher-frequency energetic levels that envelop and energetically connect all things (43).
Space can be created secondarily by the mind, by the energies of the 7F-creationary realms, as a holographic image and then it acquires a subjective reality. For this reason, space exists as one of many dimensions also in the lower astral worlds of souls (upper 4D and lower 5D), which are linked to three-dimensional space-time in many ways. In the higher realms, such as the causal worlds (9th to 12th dimensions), such concepts as “space” and “conventional time” are meaningless.
This is pointed out again and again in newer channeled texts; however, this information can only be correctly understood and appreciated in full comprehension of the new physical theory of the Universal Law. To state it in advance: Without this knowledge no real Gnosis is possible – neither in antiquity, nor today. The present study has therefore set itself the main goal of showing this fundamental cognitive fact in concrete terms on the basis of the two great gnostic teachings of the Occident, Neoplatonism and Christianity.
Origen’s treatise on the Movement in Book III, which is essentially oriented towards Aristotelian entelechy, shows how blurred the ancient people’s idea of movement was. Thus, Origen distinguishes two categories of movement:
1) things that are “moved from outside”, to which he assigns all objects of the inorganic physical world, and
2) things that are “moved from within”, to which he counts all organic forms.
Very significant is the origenistic concept of the “simplicity of divine nature”, which cannot be hindered or limited by any, however small, addition. If one were to think this view through to the logical end, then one must reject all later views on the inscrutability of God’s nature, not only in Christianity, but also in Islam. In these religions God’s being is regarded as unfathomable, unrecognizable, unapproachable to human spirit and most people who claimed the opposite were punished by death for many centuries and even now in Islam.
But how can God’s nature be, on the one hand, as simple as Origen claims, and on the other – so complex that it cannot be grasped by the human mind? We are dealing here with a fundamental paradox which could not be resolved by the entire Western philosophy after Origen.
For the Pythagoreans and the classical Greek philosophers, the Divine, manifested by the Logos, was accessible to logical thought; from this insight logic was specially founded by the ancient thinkers. In addition, its nature can be adequately assessed by numbers and space-time relationships – from which Geometry arose (see also Cusanus below). Every spiritual achievement which mankind has produced in its history has its beginning in the attempt to correctly comprehend and interpret the nature of the Divine, from which the visible world of the individual things has secondarily emerged.
This human urge for knowledge is also the main motivation of modern empirical science, which, however, replaces God’s nature with “nature itself” and makes it the object of study of its investigations. But if, as Origen correctly postulates in a priori manner, the essence of nature is very simple, then this knowledge, applied to science, should lead to the conviction that the laws of nature should be also very simple.
While this view was widespread among the Greeks – for them there was only the Logos, which regulates everything – the scientists of the 19th and 20th centuries created an unbelievably complex edifice out of many unrelated physical laws, exceptions, contradictions and inconsistencies, which they called “physics” and crowned it as the supreme discipline of all natural sciences, in knowledge of the even greater shortcomings of bio-sciences.
However, this alleged complexity is not to be found in nature, but in the unprocessed minds of the scientists – in their inability to think logically, abstractly and dialectically. The same objection applies to all religions and their believers. In this way, I come back again to my above statement, namely that the human mind is constructed in such a way that it continually causes problems to the incarnated personality by constantly addressing new questions with regard to itself and nature, without making the effort to examine whether the answers are not already hidden in the questions asked.
Instead, man, following what he believes to be his “rational” mind, plunges into the external world of experience of empirical science and interpersonal relationships, as if he could find the answers there. What he finds there, however, are merely new questions, which he cannot answer either, but which cause him to forget the old ones.
I explained in the Gnosis that the human mind functions only as memory and that the memory of the young souls who are in the majority on this planet, and for whom the exploratory drive into the outer world is typical, is still extremely short. So on the way to knowledge, the mind is its greatest hurdle. Only in this irrational way can he legitimize his seemingly self-sufficient raison d’être towards the soul. If the human mind would recognize that it is carried by the life-spending force of the soul at every moment of its existence, then it would most likely fall back into the care of the soul again at its present stage of evolutionary development and would most likely renounce its illusory expression of free will.
For he must inevitably recognize that almost every decision that the human mind makes on earth must remain wrong and inadequate as long as he does not recognize the priority of the soul. The pain and agony that such erroneous decisions entail is something we experience every day in front of the “TV” at news time.
The global economic crisis that has already begun is a consequence of the irrational way of thinking of the collective financial mind in the Western world. One looks for the causes of the crisis everywhere, except in one’s own economic thinking, which is exclusively a pecuniary thinking and is characterized by an unprecedented avarice in the history of mankind. The result of this collective greed is the build-up of a steep world inflation in the last 20-30 years – an enormous artificial expansion of the world money supply by a factor of 100 compared to material production, which has led to the decoupling of the commodity-price ratio. This discrepancy is the main cause for the current world economic crisis, which first manifested as a financial crisis (44).
In science, one still holds the firm conviction today that the physical world is so complex that this complexity can only be overcome through the application of increasingly complex mathematical models. In this way the scientists sink deeper and deeper into the quagmire of their own ignorance and inability to think logically-axiomatically – simply like God.
It was not by chance that I was able to unravel the Gordian knot of spiritual confusion in science, starting from the origins of Western philosophical-axiomatic thinking in antiquity. I proved that the whole “complexity” of nature can be reduced to the unimaginable simplicity of a rule of three – the Universal Law, which is the simplest equation in mathematics. For this I needed nothing more – and nothing less – than to think logically-axiomatically. All I had to do was to completely abandon my acquired scientific way of thinking, which paid homage to empiricism, and completely realign my ability to think to the wisdom of my soul and oversoul. I realized that all the answers to the questions I had asked myself about the essence of nature that science could not answer were already present in my consciousness.
By structuring and putting on paper these answers in an exemplary methodological and didactic manner, I proved that all natural sciences, especially physics, are nothing other than applied mathematics for the physical, organic and inorganic, world, with the bio-sciences still very far away from a complete mathematical presentation.
Mathematics, itself, is known to be a hermeneutic discipline: the object of its investigations are not the outer physical things, but the ideal Platonic ideas of human consciousness. This discussion arose, to emphasize it once again, from Origen’s correct view of the “simplicity of divine nature”.
This view did not remain an isolated thought, but runs like a red thread through the entire Western philosophy – especially in the Renaissance and afterwards, when Neoplatonism experienced its rebirth. As a fundamentally correct gnostic teaching, it led to the renewed flourishing of philosophy, science, literature and the arts, first in Italy and later throughout Western Europe.
Western Renaissance gives us a vague idea of the spiritual thrust that humanity will experience as soon as it fully internalizes the new theory of the Universal Law and begins to implement it in all areas of life. In addition to this gnostic analysis, the present study also has the task of showing this historical dimension in concrete terms by discussing Neoplatonism and its perversion, Christianity.
That the idea of the simplicity of God’s nature lived on is proved by the great ecclesiastical thinker Nikolaus of Kues, also called the great Cusanus in church circles, twelve hundred years later. However, in the first place he was a Neoplatonist and only then a religious man, but not necessarily a Christian, as the Church understands it. Cusanus spans the entire arc of the Dark Ages – from antiquity to Renaissance; this shows how Neoplatonism had remained alive in this dark epoch.
In his treatise “The Educated Ignorance” (de docta ignorantia), Cusanus explains from a neoplatonic point of view why “mathematics helps us most in understanding different areas of the Divine“. I quote his most important statements in their entirety because they bear witness to what I have irrevocably proved with the discovery of the Universal Law and what has always been basic knowledge of humanity:
“All our wise and holy teachers agree that the visible is in truth the image of the invisible and that the Creator can be recognized and seen by creatures in a cognitive way as in a mirror and parable. But the fact that the Spiritual, which is unreachable for us through itself, is symbolically known, has its root in the aforementioned: that everything stands to each other in a relationship, so that out of everything a Whole arises and everything is in the One greatest, the One (Nous) itself… Everything sensual, however, is in a kind of constant instability because of the material probabilities overflowing in it. Where one contemplates things, one sees that the abstract – … is the most determined and the safest for us; these are the mathematical pieces. Skillfully, therefore, the wise men (the ancient Greek thinkers) tried to find in those the examples of things to be explored by the intellect; and none of the old ones, which were perceived as great, approached difficult problems other than by mathematical comparisons. Thus the learned Roman Boethius assures that someone who is completely inexperienced in mathematics cannot attain the knowledge of the Divine (Clergy, hear, hear, how many of you are competent in mathematics ?!).
Did not Pythagoras, the first philosopher by name and by cause, link any exploration of truth to numbers? Platonists and our first philosophers followed him so closely that Augustine, and after him Boethius, claimed that the number of things to be created was undoubtedly the first archetype in the spirit of the Creator. How could Aristotle, who apparently wanted to be unique by refuting the earlier ones, have explained to us in metaphysics the difference between species other than by comparing them to numbers? Platonist Aurelius Augustine (Saint Augustine of Hippo) also turned to mathematics as a tool when he sought the quantity of the soul and its immortality, and the other deep things…. To put it briefly: did not the Epicureans’ view of the atoms and the void – it denies God and contradicts the truth – perish solely by mathematical procedures on the part of the Pythagoreans and Peripatetics? For one cannot, as Epicurus presupposed as a principle, arrive at indivisible and simple atoms (see my critique of the Standard Model in the Tetralogy). We walk this path of the ancients together… for only the path of symbolic ascension is open to us to the Divine.” (45)
In contrast to Christianity, where the soul as a concept ekes out a very ambivalent existence, for Origen it is a fixed quantity – it is incorporeal and thus immortal, and carries the qualities of the divine (I,7). In coalescence with Plotin, the soul in Origen’s teachings comes from the Nous:
“The exit and end point of all this is Reason (Nous). The Nous becomes a soul through its fall, and the soul, in turn, becomes Nous when it is endowed with the virtues of the Nous. The descent also occurs according to moral reasons.” (II 8.3).
Through the fall of the soul, Origen comes to the humanization of the Redeemer, who according to him is a Paraclete = Holy Spirit, Comforter, Intercessor. Unconsciously, Origen aims at the first axiom of the new Axiomatics – the principle of last equivalence (PLE) by establishing the following equation of the primary Christian concepts (II, 6, 3):
God’s Son = God’s Power = Christ = God’s Wisdom =
=”Son of Man” = Jesus Christ =
= human rational soul.
“So one must assume that in Christ there was a human soul of reason, but that it had no thought of sin and no possibility to do so.” (II 6.5).
This is the central breaking point of Neoplatonic Origenism with the Church. For Origen, Christ is a human being (Apollonius of Tyana) like all other human beings, but equipped with a rational soul that is incomparably more evolved than the souls of ordinary mortals.
Later on this approach was adopted by the Arians and triggered the first large schism of the early church. This correct original conception of the nature of the human soul will be confirmed by my ascension and will shake the church to its foundations. By stubbornly clinging to the Christian dogma of the Trinity, the Church has thoroughly obstructed the way to this simple realization.
A central theme of Origenism is the interpretation of the Resurrection of the flesh, which I will discuss in more detail here, because this discussion ties in with my ascension as the first multidimensional personality and is closely linked to the immediate events in the context of the Evolutionary Leap of Mankind.
This topic is highly relevant, not least because the church, by its very nature, is an “Advent church of the resurrection and the redemption of the faithful”. For the Christians the “appearance of the “Son of Man”, in Greek “parousia“, is the ultimate eschatological goal of the proclamation of salvation (Heilsverkündung). For this reason, my transformation will mean the end of the Church and all the other religions. I must say in advance that the Origenistic interpretation of the “resurrection of the flesh” leaves much to be desired; it nevertheless goes much further than the Church in this regard. This is the main failure of Christianity as an eschatological and gnostic teaching.
Origen interprets the resurrection announced in the New Testament from the middle of his neoplatonic view of the world: “But if all beings can do without the body, the physical substance will certainly not exist in the future, because it is no longer needed. (II 3,2). There’s nothing to admonish in that statement: It is clear and unambiguous and captures what humanity will experience in the years to come. It would be advisable for all the people to deal theoretically with the topic now, for example to read my gnostic writings.
Starting from the possibility of transforming the physical substance, the flesh, into a disembodied spiritual substance, an idea that is a matter of course in Neoplatonism, Origen interprets the Genesis, which currently poses so many intellectual problems to the American Evangelists, as follows:
“We will say that God did not begin to work only when He created this visible world, but as after the downfall of this world there will be another world, so there were, in my opinion, other worlds before they existed.” (III 3).
This basic neoplatonic view coincides with the Buddhist view of the cyclical course of cosmic processes. This view is also adopted by Origen:
“It is not to be doubted that after certain temporal inter-spaces matter will again come into existence, bodies will arise and the multiplicity of a world will be built up on the basis of the different will movements of the rational creatures…“. (III 6.3).
First of all, Origen is not quite sure of the facts, even if one disregards Rufin’s censored passages. He obviously cannot distinguish between the incarnation experiments that took place on Earth and ended before the historical time known to us (such as Lemuria and Atlantis, for instance), and the transformation of an incarnated personality in flesh and blood into a crystalline light body within the framework of the light body process.
In this case, the soul community on earth will consist of astral beings (ascended masters) who can reside in the worlds of the soul, in Nous, as well as in a material, but less dense, body that can materialize at any time on the 3D earth, and of ordinary mortals who consciously reside in the worlds of the soul only during the sleep phases and after death.
So, it is not necessary to allow the whole soul community on earth to ascend at once in crystalline light bodies. This would also not be possible in view of the immature soul age of most souls currently incarnated on earth. This does not means that there have not been or will not be such experiments on Earth or on any other planet. In this respect, there are infinite possibilities and variations how to design an incarnation experiment. For this reason the “Last Days of Redemption”, which both Christianity and Islam proclaim eschatologically, the latter in accordance with the first, will fail to appear in this expected totality.
In order to appease the disappointed spirits in their faith community, the original “Advent Church” has replaced this expectation with the thesis of the “belated proclamation of salvation” (verspätete Heilsverkündung), the point in time of which it has put into the infinite future as a precaution. In this respect, the Church and Islam still face a nasty surprise.
What will come with my imminent ascension, however, is not the end of the “world as such”, but merely the end of this capitalist, agnostic world, above all, the end of organized religions in their present non-spiritual form.
They will be replaced by the New Gnosis of the Universal Law, which, as I show in this treatise, is a scientific development of Neoplatonism; it could have taken place already two thousand years ago, if this would have been provided for in the incarnation plan of the souls on this planet. It wasn’t so. That is why humanity had to wait two thousand years for the immature souls to evolve since the appearance of Jesus Christ, so that I could appear again on this planet and to free them from their self-inflicted agnosticism.
If Origen had strictly adhered to Plotin’s definition that part of the soul always remains in Nous and only a small part incarnates in the lower world, he would have easily circumnavigated these cognitive cliffs. In that case, however, he would have had huge principle problems to interpret the holy scriptures – he would then necessarily have had to reject them in their totality.
Hence all Origen’s eschatological ideas are thoroughly blurred and ambivalent when viewed from the perspective of the New Gnosis. They have only a historical value, namely to show to what extent the Church itself has moved away from this modest gnostic heritage of the Neoplatonist Origen towards total ignorance in the period that followed. Yet Origenism is a solitary summit in the midst of the desolate, flat desert of Christian agnosticism.
The resurrection problem is closely related to the light body process, and this in turn is related to the question of the nature of the light body. Despite all the epistemological objections, Origenism is extremely actual. The same question also concerned the first Christian communities very intensively, even passionately, as one can gather from Paul’s epistles. Origen also takes up this topic without restriction and tries to solve it according to his modest gnostic abilities compared to Plotin’s. Starting from the main goal of Neoplatonism, “to become similar to Nous, the Spiritual,” Origen transfers this spiritual urge to the Christian doctrine with a peculiarly critical distance:
“Many philosophers define the highest good to which the rational beings as a whole strive, and which is also the goal of everything, as follows: the highest good is to become similar to God, as far as it is possible (46). But this is, I believe, less invented by themselves than taken from the holy books.” (III, 6.1).
Thus Origen openly accuses many Christian scholars of plagiarism of neoplatonic ideas, which they then conceal and underpin with quotations from the Bible. It was a very widespread practice in the Hellenistic period – especially among the early Christians, as we have seen in the example of Hieronymus.
Origen then makes an extremely subtle distinction that would honour every devil’s advocate nowadays: although according to Genesis God created man “in the image of God“, he also says that he intends to make him in his “likeness“. Man has received the image of God with his first creation, but “the completion of the “likeness” is left out for the end.” (III,6,1).
Origen then relies on the authority of St. Paul (Cor, Rom) and comes to the following conclusion:
“In the beginning there was the creation of bodiless rational beings; this (creation) now serves the transience, inasmuch as it is clothed with bodies and everywhere where bodies are, the passing away is immediately connected with it; but later “it will be freed from the service of transience if it receives the glory of the “Son of God” and “God is all in all”. (III 6.1).
In my opinion, this passage has been censored by Rufin and does not reflect Origen’s original thoughts. First, the idea that the incorporeal beings exist before the physical ones is a common neoplatonic knowledge and does not need to be spasmodically derived from the sacred books. Second, as the soul ascends, it becomes according to Plotin one with Nous. This process is cyclical and takes place continuously. It is inconceivable that the great scholar Origen was not familiar with these basic ideas of Neoplatonism.
I chose this quote to show how difficult it is today to distinguish Origen’s original ideas from those that were later faked. Origen’s entire treatise is peppered with such contradictory statements. The Christian doctrine consists for the most part of such statements which are distorted to the point of total obfuscation, devoid of any meaning. They were originally borrowed from Neoplatonism, but were then rewritten and mutilated until today so that they can be neither recognized nor understood. One would have to carry out a meticulous forensic detective work in order to separate the Christian corpses from the living ideas of Greek philosophy.
To illustrate how contradictory this treatise of Origen is, a small selection of quotations on the Resurrection of the flesh: (1) Affirmation: “But to believe that the final state of all things is incorporeal, the word of the Redeemer forces us (compare John10,30 and 17,21); (2) doubt: “then we must choose one of two possibilities: either we must give up hope of resemblance to God if we will always have the same bodies; or if we are promised the happiness of a life equal to the divine, we must live in the same state as God.” (3) followed by contradictions: “It is said that God (in the end) “will become all things in all“… Although we also say now that God is everywhere and “in all things”, insofar as nothing can be empty of God; but we do not mean that God is now all that he is… I now believe that the phrase that God is “all in all” means that God is also “all” in every single one.” (III 6,1-3). Had Origen and his censor known the concept of U-sets, they would have really spared themselves (and us) this nonsense.
After these statements comes suddenly a genuine, origenistic, actually plotinian sentence, which ironically is present in Hieronymus, but not in Rufin, so that one has to ask oneself what it is actually doing in this treatise: (4) “However, a periodically repeated intervention in the physicality cannot be ruled out at all” (III 6,3).
After this hodgepodge Origen comes, as hardly to be expected otherwise, to the Paulinian concept of the “spiritual body“. The word is a correct paraphrase for the esoteric term “crystalline light body“, respectively “astral body“, which I have adopted for convenience in the new Gnosis, but have defined perfectly in a physical sense within the limitations of a verbal three-dimensional representation. This term has definitely been adopted from Platonism by Paul or by the later authors of his epistles – the authenticity of Paul’s epistles is doubted by many historians due to their language, who place them in the second or beginning of the third century (This argumentation considers the traditional view and excludes the knowledge that Paul, the actual founder of Christianity, did not exist as a human being, but was a mythological split personality of Apollonius of Tyana. That is why he is depicted as a Roman citizen and coming from the same region in Asia Minor as Apollonius, which is unusual given the rest of the stories in the bible. The same holds true for his travels which can be attributed to Apollonius who was a renowned spiritual teacher and healer and traveled widely throughout the Roman empire.).
Since all Greek philosophers settle the home of the souls in the Spiritual, it was obvious to equip the future incorporeal people, who should also be at home in the Spiritual, in the Divine, with a “spiritual” body. But since the Christian ideas on this subject have always been thoroughly anthropocentric and materialistic – they cannot, so to speak, “separate themselves from the physical body” – the confusion of the Christians concerning the question of the “Resurrection of the flesh” is palpable to the present day.
The main reason for this ignorance of all Christians and Bible interpreters – from Origen to Ratzinger – lies solely in their inability to comprehend the Primary Term of energy, which according to the primary axiom of the new Axiomatics is at the same time the concept of God, and to depart from it in order to establish a true Axiomatic Gnosis. It is the leitmotif not only of this study, but of all my writings, and I am tired of repeating it all the time – but there is no other way, I have to do it until the last lost soul in sheep’s clothing or under a habit understands it.
Even though Origen cannot interpret the resurrection of the flesh correctly, his treatise on the subject is still more bearable than Ratzinger’s unspeakable essays on the “Resurrection Body” and “Resurrection of the Flesh” in the Encyclopedia of Theology and Church, Herder Verlag, which he wrote as a young theologian.
(As I cannot provide at present these quotations of Ratzinger as this old encyclopedia is no longer printed, I will instead refer to this comprehensive doctor thesis from 2011 dealing with Ratzinger’s concept of the resurrection of the flesh compared to Augustine and subsequently with the entire Christian hodgepodge written on this subject in the last 2 millennia. In this context I would like to quote Augustine as the highest authority of the Church on this and many other subjects as to compare it with what Origen writes about the resurrection of the flesh below. Thus you can develop a proper idea with regard to the utter confusion in Christianity on this key aspect of our imminent ascension in crystalline light bodies and to imagine easier the shock that our appearance as the Second Coming of Christ will unleash among both Christian laymen and clergy: “Yet on no other point is the Christian faith contradicted so passionately, so persistently, so strenuously and obstinately, as on the resurrection of the flesh. Many philosophers, even among the pagans (Neoplatonists), have argued at length about the immortality of the soul, and in their numerous and various books have left it on record that the human soul is indeed immortal. But when it comes to the resurrection of the flesh they never falter, but openly and plainly deny it. So flatly do they contradict us on this that they declare it impossible for earthly flesh to ascend to heaven (This is obviously a blatant false accusation of Augustine, but it also gives you an idea of the kind of forgery all these Church Fathers employed in order to disparage the Neoplatonists after they vanished from the historical stage in the 3rd century.).” Augustine, en. Ps. 88(2).5. English text from Expositions of the Psalms (Ennarationes in Psalmos) 73-98, trans. Maria Boulding, vol. III/18 of The Works of Saint Augustine: A Translation for the 21st Century, ed. John E. Rotelle (Hyde Park, NY: New City Press, 2002.)).
Here Origen, who exposes Augustine as a dishonest reporter:
“So the foolish and the unbelievers think that our flesh passes after death in such a way that nothing of its substance remains; but we, who believe in its resurrection, recognize that in death only a transformation of the flesh takes place, but its substance (the underlying energy), that is certain, remains and is brought back to life by the will of its Creator at a certain time, and then a new transformation happens… In this state, it is to be assumed, all our bodily substance will be transferred at the time when everything will be brought back to Oneness and God will be “all in all”. However, it is not necessary to imagine this as a sudden event, but as a gradual process that takes place over innumerable and infinitely long periods of time, with the process of improvement slowly taking hold one step after the other: Some rush ahead and strive up more quickly, others follow at short intervals, and still others far behind; and so there are countless stages of progress that come out of enmity to reconciliation with God, and at the end stands the “last enemy,” which is called “death,” and which is also “destroyed,” so that it is no longer the enemy.“ (III 6,5-6).
If we assume that this quote actually comes from Origen, then we must conclude that Origen took the reincarnation of the soul for granted. Otherwise one cannot explain the gradual, temporally delayed ascension of the individual souls up on the divine ladder. It is obvious that Origen sees this process as a very slow one that takes place over infinitely long periods of time. By this Origen probably means the entire incarnation cycle of a single soul, which actually lasts a very long time, as his following, genuinely neoplatonic statement proves:
“For God directs the souls not with regard to, say, fifty years of earthly life, but to infinite eternity; for he has made the spiritual substance imperishable and related to himself, and the rational soul is not excluded from healing as if it were limited to life here on earth. (III 1,14).
Only by considering the repeated incarnation of the soul, can one understand Origen’s statements correctly. In this case, however, he is in a lost position within Christianity, which vehemently denies the repeated incarnation of the soul, although Jesus actually preached exactly that (see Gnosis). If the church were to take it into consideration, then the entire edifice of Christian faith would collapse like a house of cards, and nothing would remain of it (That is why all Church fathers such as Augustine preferred to denounce and falsify the correct ideas of the Neoplatonists on this and many other gnostic issues.).
I discuss these blatant gnostic contradictions and forgery in Christianity here to sharpen the reader’s perception of the total confusion which the Church will experience after my ascension. It goes without saying that this confusion was foreseen as a spiritual-psychological aspect of the transition of the great wave of young souls, for whom Christianity was especially created, into the cycle of the mature soul – a process which I describe in the new Gnosis as “Evolutionary Leap” on the historical stage. This total confusion will actually lead to the downfall of Christianity, because then almost nothing of its gnostic “God’s doctrine” will remain.
Christianity is first and foremost a doctrine of salvation. The proclamation of salvation (Heilsverkündung) for all believers, which was preached and embodied by Christ, is to be accomplished through the resurrection of the flesh. It is the central eschatological question of life and death, which Ratzinger so thoroughly misunderstands in his book on the same subject. This question has occupied the Christian spirits intensively at all times, as the following quotation from Cusanus also proves:
“Since human nature could be led only by the victory of death to the triumph of immortality, he (Christ) submitted himself to death, upon which human nature resurrected with him to eternal life, and the mortal and animal body became an imperishable and spiritual one. (47)
By bringing to the fore the unspeakable drama of the Crucifixion of Christ, which in reality did not take place in this form but only in the imagination of later Bible interpreters, Christianity is forced to interpret the fundamental Gnostic question of what life and death are in such an adventurous way that its dogmatic interpretation should be a mockery both of the intelligence and the intuition of every believer.
Jesus, if one assumes that he lived, was not a “Son of God”, but a human being like all other human beings, unless we agree to regard all human beings as “children of God”, which Jesus also had in mind when he spoke of the heavenly Father of all living beings. His mother was no more a saint who received the Immaculate Conception than my mother was a saint, in fact she was a very unripe soul.
All men have a soul that is immortal and a body that is transient. More precisely, the soul, which is a functional unit of All-That-Is, creates a human body and contains it as a U-set, just as the body contains the software astral program of the soul for its regulation as an element: both are U-sets which penetrate each other and contain each other as an element. The body is only an instrument of the soul, with which she explores the conditions of physicality in the three-dimensional world. Both the psyche and the mind consist of astral energies that exist independently of the body but connect to the central nervous system. In this way they are directed to process only a limited energetic spectrum of sensory perceptions.
The astral impulses and information that are constantly sent by the soul to the body run below the threshold of perception of day consciousness, which at present is very one-sidedly understood as “mind”, and can only manifest themselves as intuitions or sudden inspirations.
At the level of the psyche, the soul manifests herself through feelings, which usually flood into the psyche without external causes. Only in a second step does the mind, which at present is exclusively focused on the outside world, connect these feelings and impulses to an external event and interpret them in the following causal context:
1) External event (cause) ⇒ 2) Feeling (psychological response to the event) ⇒ 3) Assessment of the event by the mind based on the feeling (e.g. good or bad) ⇒ 4) Making a decision about how to deal with the external event, but not with regard to the feeling which is the primary event.
This is essentially the decision-making chain of the incarnated personality at her current stage of development. This approach is not only the basis of human karma, but also of contemporary determinism and empiricism in science. Most people are not yet ready in their spiritual evolution to realize that they can make their life on Earth much more creative by reversing this superficial axis of causality as follows:
1) Feelings and inner mental impulses are the a priori phenomena and important messages of the soul of creative or informative nature ⇒ 2) mental processing of feelings and inner impulses; formation of judgments ⇒ 3) connection of judgment to an external event; this event can be an active action as a result of the soul impulses or the absence of any action, e.g. if it is connected with negative feelings. It’s that simple! (48)
According to this scheme, the external events prove at best to be third-ranking, mostly value-neutral phenomena, which merely form the external framework for a new insight in the incarnated personality. They are the figurative, pedagogical means of the soul and fulfill the same function as the blackboard and the chalk for a teacher. The teacher can replace these prehistoric means with a slide projector or PC, but they remain neutral themselves, because with their help one can convey any spiritual content that is independent of the practical pedagogical means used.
In other words: Only when man recognizes the inner-soul, creative dimension as the a priori spiritual phenomenon or, as Origen says, as the “first thing” from which physical and social things emerge secondary, and makes this realization the center of his life, will he overcome his present-day spiritual inadequacy and ascend to true creative achievements. This is a sheer inexhaustible, gnostic topic that goes beyond the scope of the present study, but it will occupy the minds of the people intensively in the coming years.
The astral body, which is the software program of the biological body, survives death and can still exist for a while in the astral plane until the deceased personality no longer needs it and energetically dissolves it. But she can always imagine a new light body and project it with her thoughts, so that other souls in the astral plane can see it as well. In this same way all forms of the three-dimensional world occur as holographic projections, whereby the present physical understanding of this phenomenon is still very rudimentary.
I am trying to explain these energetic processes, which I can also present in a much more sophisticated manner with the help of the new theory of the Universal Law, in a popular way here in order to clarify the total ignorance of the Church in this fundamental question. With my ascension, the question of life and death will once again come into the limelight. People will devote themselves to the question with the same inner-soul intensity as Origen or Cusanus once did.
Indeed, it is not comprehensible what kind of nonsense the Church has come up with on this subject and has made it a gnostic basis of its teaching; and how insufficiently, if at all, all the “great” philosophers, for example Leibniz or Kant, have exposed these wrong Christian views throughout the centuries. The fear of the church was as great as it was justified, because for a long time the church was embodied by the Inquisition, of which the current Pope Ratzinger happened to be the head.
Jesus, alias Apollonius of Tyana, for example, was a very old soul at the last stage of his incarnation cycle and had access to the energetic forces of the causal worlds which a younger soul cannot yet dispose of (see Gnosis).
The same is true for me. I too am an old soul in my last incarnation and an Elohim. Like previous ascended masters, I too mastered the physical and psychological strains of the light body process day after day, laboriously and not always with the expected stoic serenity, until the frequencies of my biological body were raised so far that it could soon complete the phase transition into the astral worlds. I popularly refer to this energetic transformation as “ascension” by referring to the Christian terminology that has been established for centuries, even if it is loaded with incredible fantasmagoria.
Ascension is a normal process practiced by many evolved civilizations. Many earlier incarnation experiments on Earth, of which modern man has no knowledge, were terminated after all incarnated souls had transformed their bodies. Death as the standardized method of leaving this world without endangering the hallucination regarding the uniqueness of the current earthly form of human existence will soon no longer be necessary for mankind.
However, in the future, too, ascension will only be possible for old souls at the end of their incarnation cycle. Nonetheless, it is not intended that humanity will continue to conduct its incarnation experiment exclusively on Earth. Many souls, still in the incarnation cycle, will over the next few centuries prefer to end up their incarnation experience on another planet. In this case they will start at the level where they left Earth. So they will not appear there again as prehistoric men (Actually we exist simultaneously in numerous incarnations in various dimensions and realities in the multiverse but this topic is beyond the scope of the current disquisition.).
Many past earthly civilizations have successfully mastered the leap to a new planet. It cannot be ruled out that in the not too distant future they will make direct contact with the people on earth, just as they keep contact with our souls now through their souls in the higher realms (In the meantime there are many channeled messages that confirm exactly that. At the time when I wrote this book this was unthinkable.). And now back to Origen.
Much of what Origen writes about the first things turns out, on closer inspection, to be pointed observations on karma. I prefer to speak of the “law of balance in interpersonal relations”.
Karma is currently misinterpreted by esotericists and agnostics alike. In the vast majority of cases, karma is regarded as a kind of astral account of the personality, on which the minus points add up inexorably, even without the conscious intervention of the incarnated personality. This view is very strongly influenced by the insane Christian idea of “original sin”, which the “repentant sinner” carries with him throughout his whole life and is only allowed to unload at the “Last Judgment”.
In accordance with my discussion above, Origen regards the external events of life as neutral in value. Admittedly, this spiritual attitude was very popular in the Hellenistic period and goes back to the Stoics. According to Origen, it is “a matter of reason” to evaluate external events. Although he confesses a free will to men, he limits its sphere of action in the event when “God directs the will”. By this Origen means the significant decisions of the soul which are preordained in the soul plan of the incarnated personality before incarnation and can abolish the freedom of will at any given point in time (49).
One of Origen’s main concerns is “the hardening of the heart“; since then this basic feature of the immature soul population of faithful Christians has been a matter close to the heart of the Church. Obviously many believers have had problems with the hardening of their hearts, otherwise the topic would not have come up so big.
What Origen means by the “hardening of the heart”, without explicitly understanding it, is the energetic blockage of the fourth heart chakra of love and grace that separates the lower three chakras from the upper three. This blockade is particularly pronounced in immature souls, for whom Christianity was especially brought into being. Because of this blockade most young souls cannot reconcile their ecstatic spirituality, conveyed by the upper 6th and 7th chakras, that is indispensable to any true religiosity, with their basic instincts of survival that are expressed by the lower three chakras. In the vast majority of cases such unripe souls cannot experience any ecstatic spirituality at all.
It is precisely out of this spiritual insufficiency that most child and young souls feel strongly attracted by the organized religions, which replace individual spirituality with a hierarchically structured, tightly organized institution, such as the church, that appear spaciously with a socially strong, yet gnostically faked, divine authority in order to impress the childlike minds of these souls. Torn between the concerns of body and Spirit, these immature believing souls are in a constant discord with God and themselves and feel, because of their hardening of the heart, as “fallen angels”.
Significantly, Origen also asserts that the hardening of the heart is not just a matter of people’s responsibility alone, but that it also comes from God. In his patient nature – knowing the immortality of the soul and the infinity of time – God permits the hardening of the heart and other bad habits of the believers:
“For innumerable, one might say, are our souls, and innumerable their peculiarities; they have all possible movements, intentions, impulses and aspirations; only one is the best caregiver for them, who knows the right times and the appropriate means of treatment, the educational methods and the ways; the God and Father of the universe…” (III 1,14).
Thus, man has the choice between spiritual perfection, as recommended by the Neoplatonists, and the hardening of the heart, which separates man from the Divine – from his soul. These are the two energetic poles within which the incarnation cycle of the individual soul unfolds. These alternatives form the tension field of all incarnations of every soul. This fundamental choice has not changed since Origen to this day:
“From this discussion, which we have done to the best of our ability, it is clear, in my opinion, that there are some transgressions which we commit without any influence on the part of the enemy powers, but that there are others which increase by their instigation into monstrosity and excess” (III 3:3).
But since it should be clear by now that the evil hostile forces (“enemy powers”), be they demons, devils and the incarnation of pure evil, are not external phenomena, but projected U-sets of the psyche and the mind, almost all actions that man accomplishes are also expressions of his free will decision making and not whispers of good or evil forces.
(While this opinion is absolutely true from the unity field of the divine mind, it has to be stated explicitly that on earth there were numerous demons and incarnations of pure evil, which we personally met and eliminated – eradicated from this planet, so that it could ascend. The last crucial battle happened exactly one year ago in June 2018 when we liberated humanity and Gaia from the most evil group of leading arch-archons that wanted to control the current incarnation experiment on earth and whose sole aim was to prevent the planetary and human ascension. This happened on the first day of the Bilderberger conference here in Turin, about which I have reported in real time without going into detail as it was a very precarious situation for the whole multiverse: Evil forces from all over the universe were involved, just as all forces of light were supporting us in this epic battle on the ground which we won single-handedly, and of which the rest of humanity and all new agers have absolutely no clue. It is cogent that this difficult and multifaceted topic cannot be discussed in this philosophical treatise, but it is important to mention it at this place as to differentiate between the higher vantage point of view of the Source, from where our souls come and from where I write my gnostic disquisitions, and our actual personal encounters and fierce battles as indomitable light warriors with pure evil in form of arch-archons, Luciferian and other demonic forces in the astral plane and in human bodies, all the more, as there are human beings on this already ascended Gaia that are still possessed by demons and need our help to be healed.)
Origen has undoubtedly recognized this as well:
“But one must assume that all that is whispered to our hearts of good and evil means nothing but an impulse, an incentive, which can cause us to do good or evil.” (III 2,4).
At this point at the latest, the attentive reader must make a weighty objection to my remarks and those of Origen: On the one hand I show that Christian doctrine is full of gnostic inconsistencies and outright stupidities which the first uneducated Christians, in their inevitable contact with Greek philosophy that they have neither read nor understood correctly, have unreflectively and arbitrarily cobbled together. On the other hand, I maintain that this teaching of the astral realms was conceived solely for the needs of the great wave of child souls that were energetically transformed into the cycle of the young soul by the appearance of Jesus Christ.
But there’s no contradiction. The astral realms are not concerned with absolute cognition, but always with a relative one, which appears to comply with the spiritual abilities of the incarnated soul population at a certain historical point in time.
Christian teaching was brought to life for child and young souls, who formed the great majority of the world’s population at the onset of Christian epoch. In these incarnated souls, spiritual amnesia, which is brought about by the soul primarily through an astral-energetic blockade of the 4th heart chakra, reaches an absolute peak. Energetic blockages are always formed by dense energy layers of fear, which are then slowly but steadily removed incarnation by incarnation. Thus the world view of the incarnated personality (50) changes and expands as a result. This blockage of the heart chakra is described by Origen, who in contrast to most Christians was an old soul – otherwise he would not have been a Neoplatonist – as the “hardening of the heart”.
Significantly, the hardening of the heart is not a theme in Neoplatonism, although this teaching is as old as Christianity. This is due solely to the fact that the Neoplatonists were all old souls who enjoyed an open heart chakra. At the same time their 6th and 7th chakras were highly developed. This energetic constellation enabled them to unfold a distinct, individual ecstatic spirituality and mediality, so that they could directly see the invisible dimensions of Nous, the Spiritual, the world soul, in a word, the 7F-creationary realms, and translate these insights into an adequate gnostic teaching.
For this reason they also did not need any external religious teaching, which stipulated in the blasphemous presumptuousness to be in possession of the only right and direct way to God. For the same reason early Christianity could not convince a single Neoplatonist; rather the early Christians made themselves with their religious gibberish an object of mockery for the philosophically skilled Greeks, as, for example, Paul in Athens.
The energetic blockade of the 4th heart chakra is the central psycho-mental hurdle that the soul has devised for its incarnations in the cycle of the young soul that coincides with the Pisces Age. Only under these limited energetic conditions can all the karmic entanglements be threaded, which a young soul must experience in this soul age, in order to rub, mature and unfold – in a word, to unfold her ability to love, step by step from the original state of lack of love and compassion. It is the eternal dichotomy of earthly life that I spoke of at the beginning.
(For this same reason, my dual soul Amora, alias Carla, and myself opened as Elohim the heart chakra of the second and third wave of ascension candidates on earth in 2014, respectively 2015, after I had opened the heart chakra of the first wave of ascension candidates, essentially the members of the Planetary Ascension Team, the PAT, on November 22, 2011 as the captain of the PAT, as reported real time on this website. In 2016 and later on we began with the opening of the heart chakra of the broad population of incarnated souls on earth, which unfolded in many steps and energetic transformations as also described on this website. The latest most crucial energetic event happened in the second week of June 2019 when we, Sophia, alias Daniela, Amora and myself installed the power centre of the threefold flame of the heart chakra of the Source in Diano Marina, where the new healing centre has been built and ready to manifest anytime soon.
This new power centre consists of three rings: of the blue flame of divine God’s will upon which Sophia is, the yellow flame of illumination and the divine mind upon which I am, and the pink flame of love, which Amora carries. We did this as a Trinity and this new power heart centre, which is now many miles wide in diameter, is constantly expanding in order to encompass very soon the whole of Italy and Central Europe, over which the new city of light New Raetia spreads. This new energetic structure will open the heart chakra of all humans who are now on the verge of awakening and have made their decision at the soul level to ascend with us. It is another game changer in the entire ascension process of humanity, of which we have created quite a few in the past, e.g. the five flames of ascended creation of the wheel of light and life, which we installed a few months earlier. I mention these latest energetic events of paramount importance at this place in order to illustrate the absolute truthfulness and correctness of this philosophical study which I wrote 12 years ago without any knowledge of what will happen energetically in the coming years. Nonetheless, it is of an astounding inner consistency and veracity, which only true gnostic texts carry.)
These karmic entanglements of the incarnated young soul are always the result of decisions and actions she has made out of lack of love. What counts for the soul, however, are not the actions of the incarnated personality per se, but only the motives, intentions, thoughts and feelings that led to these actions.
Hatred, brutality, relentlessness, aggression, irreconcilability, violence, greed, envy, mendacity, etc. – all these common human features that characterize the Christian epoch and which at present, not only in the Middle East, are heading towards a climax, are ultimately a product of the “hardening of the heart” which, from the value-neutral point of view of the new Gnosis, represents a psycho-mental energetic misconstruction of the incarnated personality that was intended at this level of soul evolution on earth.
Only from this deficient starting position can the incarnated young soul learn to overcome the energetic disharmonies and strong polarizations in her psycho-mental astral field and transform them into harmonic vibrations. Through this mechanism the vibrations of the psychic, mental and astral body are constantly raised.
In a later phase, the frequencies of the biological body also begin to slowly augment (light body process), until it can transfigure into an astral body (crystalline light body). In this way, the evolution of each individual soul takes place during her long incarnation cycle. This is fundamental esoteric knowledge that all people should first internalize to the fullest if they want to evolve spiritually; it is at the same time the key to understanding human history, of which the history of the Church is an important, albeit highly falsified chapter.
Only in the cycle of the mature or old soul are these karmic entanglements lovingly dissolved, because the densest layers of fear in this age of the soul can gradually dissipate so that the 4th chakra of the heart begins to open; at the same time the amnesia decreases and the personality increasingly opens to the transcendental dimensions of the soul. This process reaches its maximum in the cycle of the old soul.
For this reason, the freshly baked mature soul that has just finished with the “cycle of the hardening of the heart” experiences a fundamental uncertainty that in reality represents a psycho-mental reorientation away from her expansion in the external world during the previous young soul age towards the inner-soul dimension. This psycho-mental process of total uncertainty has been taking place at breathtaking speed on a global scale over the last 10-15 years and will increase immensely in the years to come, after the announcement of my ascension and the full outbreak of the world economic crisis will occur.
Christian doctrine could not become a fully valid gnostic teaching for precisely these reasons. In view of the very immature soul age of the population in the then “Old World” (essentially Egypt, Greece and Asia Minor) and later on in entire Europe (The “New World”), its main objective was extremely limited. It was only intended to introduce the concept of grace (mercy, clemency) in the Hellenistic and later on in the “barbaric” heathen world. At that time, the idea of grace, of the individual ability to forgive, was not really present in Judaism or the Roman Empire and was certainly not practiced by the people. This fact should be sufficiently known to every connoisseur of western history, so that I do not need to substantiate it here.
All the legends about Christ in the New Testament – because they are, in fact, legends and myth creations – testify above all to the complete absence of grace and mercy in the very crude human relations of that time. And if one takes a closer look at it, this statement also applies, by and large, to current humanity.
Through the introduction of Christianity, the soul worlds intended to develop the feeling of grace, mercy and compassion – as a counterpart to the hardening of the heart – among the young souls who at that time confused the severity and mercilessness of the laws they had created with the mercilessness of God’s will. If one were to characterize the God of the Jews psychologically, one would have to describe him first of all as “merciless, angry, lukewarm, unpredictable, vengeful, jealous…” – thus he bears all the negative dark features that are typical for young souls with hardened hearts.
Their jurisprudence was just as ruthless. How could it be any different? The conception of God of human beings is nothing else but a projection of the typical psychological and mental characteristics of the incarnated souls, the majority of which prevail in a certain historical epoch and thus attain social validity. Only in this way can the people identify with the projection of their collective idea of God and make it an object of religious worshiping.
The mentality of the young souls demands a single God who appears authoritarian in their external world and does not tolerate other authorities and competences next to him. The young soul can easily identify with such an authoritarian idea of God because she wants to conquer the world in this soul age cycle and cannot afford any insecurities in accomplishing this project, which holds many dangers within itself. For precisely this sufficient soul reason, monotheism was brought to life by the Astral Worlds.
Baby and child souls who are still very frightened as incarnated soul fragments and need a lot of people around them to feel themselves reasonably safe – that is why they incarnate predominantly in large families in traditional societies in the Third world – need several gods who are there for their different basic needs and whom they can ask for help at any time. For this reason most religions were polytheistic before the monotheistic religions, Judaism, Christianity and Islam, came into being because in that historical time the baby and child souls represented the majority of the world population.
These polytheistic deities were, in Plotin’s sense, projected aggregated figures of the typical human activities and basic needs of the respective soul population, as I have already explained in the Gnosis on the basis of Greek mythology. This statement also applies unrestrictedly to the anthropocentric interpretation of the Divine in all world religions today.
Now humanity is collectively entering a new age of the soul, which brings with it completely different requirements. For this reason, the five world religions of the young soul age will be replaced by new spiritual forms of social life that will promote individual spirituality and intimate dialogue with one’s own soul.
Jesus was supposed to teach the people that there is a law of compensation in heaven that works perfectly well without the cruel punishments of earthly laws. Therefore, men should exercise grace and mercy to at least soften a little bit the severity of the laws that the young souls still needed in their instinctive, fear-based animalistic behavior. As one can see, the aims of Christian teaching were quite modest, appropriate to the state of evolution of the majority of souls incarnated in the Pisces Age, and, in knowledge of history, very inadequately put into practice as the USA, the country with the most cruel young souls currently incarnated paradigmatically demonstrates.
Why didn’t the soul worlds advance with their expert coordination of Neoplatonism instead of Christianity? Because the last great wave of old souls, who cherished Neoplatonic Gnosis in the Hellenistic period was about to end its incarnation cycle. What would have been the purpose of maintaining and advancing this spiritually demanding teaching? Then, as now, there were a very few old souls who could understand and internalize this teaching.
Nevertheless, after the closure of the last Neoplatonic Academy in Athens in the 6th century, Neoplatonism remained uninterruptedly the driving force of every spiritual flowering in the Occident. The emergence of the first universities in the 12th and 13th centuries in Italy and later on north of the Alps, the Renaissance, beginning with the foundation of the Florentine Neoplatonic Academy by emigrated Byzantines after the fall of Constantinople, the Enlightenment in modern times and, last but not least, the German idealistic school of philosophy would not have been possible without the unbroken vigor of neoplatonic ideas. Even the Church – this gnostic perversion of Neoplatonism – would have fallen back into oblivion without a whisper and not with a bang as will be now the case after my ascension and the revival of Modern Scientific Gnosis of the Universal Law.
It was not until 1,800 years later, after the current mankind of young, unripe souls had taken the detour via empirical science and had acquired some minimal knowledge of how to deal with abstract contents, that it was appropriate to develop the new theory and Gnosis of the Universal Law in our time and to make it accessible to all the people. This pantheory is on the one hand a convincing confirmation of the fundamental epistemological views of ancient philosophy and science (logic and geometry), as I have shown in this study; on the other hand it integrates all experimental and empirical findings which modern science has collected since the Renaissance and especially since the era of Enlightenment.
The new theory of the Universal law is a synthesis of Greek philosophy with modern science, bridging a long epoch of gnostic and epistemological ignorance. Inevitably, in this synthesis we must leave Christianity that totally neglects science and true philosophy out in the cold, or to be more precise, sing its swan song (carmen cygni = κύκνειον ᾆσμα). By the way, this also applies to the other “world religions” which, with the partial exception of Buddhism, are by no means further developed than Christianity.
42. Statement from A. France.
43. See Gnosis.
44. For further details, see the new economic theory of the Universal law, also called energology, and the essay “Astral dynamics of the world economic crisis on the eve of the parousia” in the Gnosis, as well as all articles in the section “economic collapse” on this website.
45. Nikolaus von Kues, Philosophisch-theologische Schriften, ed. Leo Gabriel, Übers. Dietlind and Wihelm Dupré, Herder Verlag, 1964, pp. 229-230.
46. This is the platonic formula for the “ethical telos“.
47. Nicholas of Kues, philosophical-theological writings, p.467.
48. See also my treatises on Plato and Kant.
49. See Gnosis
50. See my other Gnostic writings on the subject.