Christ's founding of the Church in Enrof was preceded by an emanation of energy from the Virgin Mother-another hypostasis of the Trinity-into the higher worlds of Shadanakar. The emanation of energy did not take on a personal aspect; it was not connected with the descent of a God-born monad. Nor was it the first emanation of Femininity in the history of Enrof. The first emanation of Femininity in the existence of humanity took place some fourteen centuries earlier, and one can find echoes of an intuition of that fact in certain myths where, however, it melds with legends concerning the sacrificial descents of collective souls of suprapeoples into the dark planes, as we can see, for example, in Babylon. But that brightest of God-created monads, which was later to become the Mother of the Planetary Logos on Earth, took human form twice in that same Babylon, the second time during the very period of the first emanation of Femininity. Her life that time did not take Her beyond the limits of a small city in Sennaar, where She became a holy woman and was subsequently put to death. At the moment of Her death, Universal Femininity enlightened Her whole being, and that predestined Her to become the Mother of God. Even earlier, before Babylon, She lived in Atlantis, where She was a simple, beautiful woman and the mother of a large family. Before Atlantis, at the very dawn of human civilization, She lived in a small village in Central America. It is a long-lost settlement whose meager ruins will never be recovered from the tropical jungles of Honduras and Guatemala. Before that, during the prehistoric era, the monad of the future Mother of God was not born in human form.
The second emanation of Universal Femininity in Shadanakar was echoed by a softening, as it were, of the inner crust of many people in Enrof, without which the establishment of the Church on Earth by Jesus Christ would not have been possible. The Christian churches, in that abortive, unfinished form familiar to us in history, are nothing more than the pale, inchoate, partial, and distorted reflections of the Church that abides on the very highest planes of Shadanakar.
From the age of fourteen to thirty, Jesus traveled in Iran and India, where He was initiated into the deepest wisdom then possessed by humanity, only to far outstrip it.
Why did Christ not leave a written record of His teachings? Why did He prefer to entrust the task to His disciples? After all, the evangelists, inspired by God though they were, were still human, and the great enemy was not sleeping, so that even in the Gospels of the New Testament there are in places clear traces of his distorting imprint. But Christ could not set down His teachings in a book because His teachings were not only His words but His whole life. His teachings were the Immaculate Conception and His birth on a quiet Bethlehem night, illumined by the singing of angels; His meeting with Gagtungr in the desert and his travels on the roads of Galilee; His poverty and His love; the healing of the sick and the resurrection of the dead; His walking on water and His transfiguration on Mt. Favor; His suffering and Resurrection. Such teachings could only have been recorded, even if with gaps and errors, by eyewitnesses of that divine life.
But our sworn enemy crept into the gaps. By infiltrating the alltoo-human consciousness of the evangelists, he succeeded in corrupting many testimonies, distorting and harshening ideas, debasing and qualifying ideals, even in ascribing words to Christ that our Savior could never have uttered. We as yet do not possess the means to separate the genuine from the false in the Gospels. There are neither precise criteria nor visible markers. Everyone who reads the New Testament should only keep in mind that Christ's teachings were His whole life, not just His words. As for the words ascribed to Him, everything that concurs with a spirit of love is genuine, while everything that is marked by a threatening and merciless spirit is false.
It is difficult to say at what moment in Jesus' life on Earth worry first crept into His soul, when he first felt doubt in the ultimate success of His mission. But in the latter period of His ministry, an awareness that the leader of the dark forces might well finish with a partial, short-term victory shows more and more clearly through His words-as much as we know them from the Gospels. That partial victory took concrete form in the betrayal by Judas that led to Golgotha.
Judas's personal motives for the betrayal resulted from the shattering by Christ of Judas's cherished nationalist dream of the Messiah as the King of the Jews and lord of the world. Until the day he met Jesus, Judas's heart had burned with that dream his entire life, and its death was a great tragedy for him. He did not entertain the slightest doubt as to Jesus' divinity, and his betrayal was an act of bitter hate, the conscious murder of God. The thirty pieces of silver and the motive of greed in general were only a hastily adopted disguise-he could not very well reveal the genuine motives of his crime! It was the nature of those genuine motives that entailed his descent to Zhursch, a form of karmic retribution unparalleled in its severity.
Now it becomes clear what vast importance can be attached to the events that unfolded after Jesus Christ's triumphant entry into Jerusalem. The Planetary Logos was as yet unable to complete the preparations for His transformation, and a painful human death awaited Him on Golgotha. Although He could have escaped crucifixion, He did not want to, for it would have meant a retreat. Further, Gagtungr would in any case have ensured He was killed a little later. But the possibility of a different kind of transformation after death arose: resurrection. In the interval between His death and Resurrection there took place His bramfatura-shaking descent into the worlds of Retribution and the opening of the eternally closed gates of those worlds, a descent that truly earned Jesus the title of Savior. He descended through all the planes of magma and the core; only the entrance to Sufetkh was barred to Him. All the other gateways were forced, the locks broken, and the sufferers raised some to the worlds of Enlightenment, others to the shrastrs, still others to the upper planes of Retribution, which began to transform from planes of eternal torment into temporary purgatories. Thus was begun the great task of mitigating the law of karma, work on which was to intensify even more.
Lying in the tomb, the physical body of Our Savior became enlightened and, resurrected to life, entered Olirna, a different, higher three-dimensional plane of materiality. This explains those properties of His body that the apostles observed between His Resurrection and Ascension, such as the ability to walk through objects of our plane, and yet to partake of food, or the ability to travel distances at great speed. The other, second transformation described in the Gospels as the Ascension was nothing other than Our Savior's ascent from Olirna even higher, up to the next of those planes existing at the time. A little while later, He guided Mary, Mother of God, through the same transformation, and John the Apostle a few decades after that. The transformation of some other great human souls has also taken place since then.
Gradually growing from strength to strength, the Risen Christ has been leading the struggle of all the powers of Light of Shadanakar against the demonic. New planes of enlightenment-Faer, Nertis, Gotimna, and, later, Usnorm-were created
during the first centuries of Christianity, and the passage of many millions of those to be enlightened through that sakwala was accelerated. A powerful current of spirituality, which rarefies and enlightens ever more human souls, has been pouring down through the Christian churches, and the radiant zatomis of Christian metacultures, with their populous, ever brighter
Synclites, sprouted and flowered. The grandiose process of converting planes of torment into purgatories has neared the halfway point: