LIFE OF JESUS

DICTATED BY HE HIMSELF

″ONLY THROUGH LOVE WILL MAN BE SAVED″

JESUS
OVIDIO REBAUDI
″LIFE OF JESUS"
DICTATED BY HE HIMSELF

TO THE MEDIUM MRS. X THE FIRST PART

THE SECOND PART TO THE MEDIUM XX

from the

Institute Metapsíquico
of BUENOS AIRES

Complement the work a

Communication from Mary

and from the

Apostle Matthew

With a letter, in addition, from the Roman Governor of Judea

and

An appendix referent to the first chalice used by the

Christians, discovered in Antioch

1
 APPOINTED COMMITTEE

BY

EL INSTITUTO METAPSĺQUICO

OF

BUENOS AIRES

To the Correction

and Printing of this Work

COMMITTEE MEMBERS

MISS MARÍA ROSA ALONSO

† 21 of July of 1961
MISS MARÍA AGUSTINA FERRARO
† 5 of December of 1951
MR. JUAN OLIVERO
† 14 of May of 1956
MR. PEDRO JUAN TAMBORNINI
† 16 of March of 1960

ASSESSOR
DR. OVIDIO REBAUDI
† 17 of October of 1931, Buenos Aires

It is authorized the reprinting and the translation of this work into any language, with
the rigorous commitment that no part of this work may be altered.

© 2010 Jeannette Aquino

2
 ″ONLY THROUGH LOVE WILL MAN BE SAVED″

JESUS
Life of Jesus Dictated By He Himself.
3
 THE PORTRAIT OF JESUS
Letter from Pablius Lentulus, Governor of Judea, to the Emperor Tiberius.¹

Known is that the Emperor Tiberius considered Jesus a Semi-God,

gentile for which reason he had placed his image in the Auditorium of the
Senate.

His successor the Emperor Caligula demonstrated such respect and

veneration for Jesus, that he asked to be carried to the Senate to contemplate
his image and in his presence had the letter read addressed to Tiberius from
Pablius Lentulus, Governor of Judea, which textually reads as follows:

There is in Judea a man of singular virtue who they call Jesus. The barbarians view
him as a prophet; but his sectarians worship him as descendant of the immortal gods.

He resurrects the dead and heals the sick through the word and the touch; he is well
formed and of tall stature; his appearance is sweet and venerable; his hair is of an
indefinable color, falling in curls far below his ears and spreading with grace on his
shoulders, being parted in the middle on top of his head, as the Nazarenes wear it.

His forehead is high and wide and his cheeks have a pleasant rosy color.

His nose and his mouth are shaped with an admirable regularity; his thick beard of
a color similar to that of his hair is about two inches long and is parted in the middle,
forming the figure of a fork.

His eyes are sparkling, clear and serene. He censures with majesty, he exhorts with
sweetness and when he speaks or when he moves he does it with elegance and solemnity.

Never has he been seen smiling, but he has been seen crying with frequency. He is
very moderate, modest and judicious.

He is a man, in end, that for his excellent beauty and for his divine perfections,
surpasses the sons of men.
PABLIUS LENTULUS.
4
 ¹ Letter taken from the Revista Metapsíquica Experimental, corresponding to number 159 of the
month of September of 1924.
According to the interview conducted by the Instituto Metapsíquico to the Archiepiscopate of
this capital, the Catholic Church considers this document apocryphal, it is published here nonetheless,
for many are the testimonies that exist in its favor.

5
 COMMUNICATION
received the 16 of October of 1908, in the Sociedad Magnetológica Paraguaya
de Asunción, by the renowned medium E. of A.¹

″Praised be the Lord, that gives this opportunity to this his humble
"Servant to use his word as instrument of testimony in favor of the greatest
"work that to humanity has come, it is to say of the Life of Jesus that He
"himself dictated. Yes, before God and in presence of the Master himself,
"that hears me, I assure you, that the work has been given by Him and that
"with all certitude, therefore you can accept and defend its authenticity.² The
"work however, is not finished, since the best writing medium sought and
"prepared to that effect, will receive the second part, more especially
"dedicated to the clarification and ampleness of the doctrine. She will amaze
"you, for her profoundness and for her new revelations as regards the
"concept and the importance of the teachings of the Master.
"Happy are the men of the present epoch, who come to reopen such
"luminous proof of the immense love that the Martyr of Golgotha has for
"men!
"Quite laborious will be the second part, since it will be given in a
"Sociedad Cientifíca de Buenos Aires, which control and rigorousness
"maintained likewise by those that will come after, will make sure that the
"communication will be completed as early as eighteen or twenty years.³
"I thank with all my soul the author of the question, for having
"entrusted me such holy and happy task as the one to leave among you my
"humble testimony to the glorious word of the Master.
"Glory to God and blessed, one thousand times blessed be the name of
"Jesus, our most beloved Master and guide!"

John, Apostle of Jesus Christ.

¹ The Sociedad Magnetológica Paraguaya, with its premise on the upper floors of the
Banco de la Republica, is the most important and oldest among its nature in existence in the
Republic of Paraguay, and the medium, Mrs. Edelmira, known as the good Fairy, is famous,
not only for the exactness and importance of her communications, but also for her
portentous healings, having restored the sight t to many blind persons and helped many

6
paralytics walk. She was so highly regarded, that the Ministry of Health permitted her to work
without restraints and even the doctors themselves recommended her.
² Innumerable are the communications that from everywhere had been sent to us, from the
most renowned mediums in support of the authenticity of the LIFE OF JESUS DICTATED BY HE
HIMSELF, but all who know of it affirm that its reading is enough to be convinced, resulting
superfluous all other testimony. O. R.
³ These words whose meaning no one understood, were explained after the Sociedad Cientifíca
de Estudios Psíquicos de Buenos Aires was dissolved, two years later its best elements gathered to form
the Instituto Metapsíquico, with identical program and objective. O. R.

N. from the C.: The Sociedad Científica de Estudios Psíquicos and the Instituto Metapsíquico of
Buenos Aires, are dissolved entities.

7
 INTRODUCTION
TO THE SPANISH EDITION

I had proposed myself not to say a word referent to this work, which
translation I undertook with true reluctance, only yielding to the
numerous and continuous requests of the subscribers of the REVISTA
MAGNETOLÓGICA and other friends; but I confess that soon my way of
thinking changed in its respect, as demonstrates it the numerous notes I have
been adding to it, and as I finish it in this moment, I feel a true need to break
out into tears, more resolute than what I did with the notes, my primitive
resolution of abstaining myself of all commentary and of omitting any
introduction to the Spanish edition. It is a duty of sincerity which has been
placed upon me in certain manner, and since sincerity is a virtue inherent to
all developed Spirit, I have wanted always to start with it in order to be one
someday.
It is with self-constrain truly to occupy myself of the subject, not only
of the work, in the manner in which I am going to do it, even omitting the
major part of what I could and would have to say, if the space would allow it,
since I harbor certain apprehensiveness with respect of the manner as to how
my confessions will be judged by some of the readers, little prepared still to
the matters of the Modern Spiritualism, as is to be expected naturally, for the
very same reason that these matters have come to light just recently.¹ It is
true that many see still with frightening eyes and many with incredulity or
lack of comprehension everything that refers to the mediumistic phenomenalism,
with which justly is related a good part of what I am going to say. But, since
this is about the facts, my only role is to refer them with clarity and
simplicity.

¹ I am not referring naturally to those that are refractory to everything that is not related with
the order of things exclusively material who are the true materialists and that could not stop from
being, by the deficiency of cerebral evolution in this sense. There are materialists who are by
convincement and not by conviction, because of the study and the analysis of the facts have convinced
them of the lack of foundation of the spiritualism that had been taught to them. It is not of these of
who I speak about, since they are in general the best suited to the study of the Modern Spiritualism.

I will say, before hand, that, as an independent spiritualist, I do not

adhere to any creed or religion, accepting what seems just to me and truthful,
8
whatever it comes from. Thus with respect of Christianity I had harbored
more than one objection in my Spirit and quite poor had been my concept of
its founder. I bestowed him at most the role of an ignorant and enlightened
fanatic, sustaining continuous polemics to that respect in the Sociedad
Constancia and especially with its illustrious President, Mr. Cosme Mariño, and
Vice-president, Mr. Felipe Senillosa, who honored me with their friendship
and trust.
I used to say to them, amongst many other arguments: Accepting the
whole of your theories with respect of the Beings entrusted with a mission
upon the Earth, it is inadmissible that the Supreme Intelligence would choose
the barbarous and backward Judea as point of origination to the
implementation of new doctrines, through a new revelation, if the so-called
revelations have ever taken place. It is inadmissible therefore, the appearance
of a Jesus, such as he is depicted, even accepting the theory of the envoys, in
the midst of an ambient as that of the Hebrews, that lacked all prestige in the
civilized world, nor by its military power, nor by its commerce and wealth,
nor by its industries, the arts, literature, or the sciences.
Rome governed the world by its power and Athens by its culture; either
one of the two cities could have served advantageously as center of
irradiation to the new ideas and it cannot be supposed in a superior
intelligence, no less than that of God's, such lack of common sense as to
have placed his envoy in the midst of a poor town, backward and
vanquished, instead of seizing the advantage that would have resulted from
the supremacy of Rome or Athens.
The action of Jesus had such little resonance, that not a single
contemporary writer occupies himself of it, except the Hebrew historian
Joseph, who only mentions him briefly, and even this it is believed to
represent an interpolation of another writer.

Note from the commission: When presenting this newly revised work, we
have proposed ourselves to bring up to date the development of the events,
corresponding to us to leave clear through the word of Jesus, some
appreciations. We transcribe here from Chapter III –– Second Part –– of this
same book:

9
 It is a mistake to affirm the lack of opportunity to the new revelation in Judea, since it
was not the prestige of success, it was not the victory of the strong over the weak, it was not
the triumph of the sanguinary passions and the dominion established by the terror what could
have given strength of expansion to the doctrine of love for our fellow man, of the forgiveness
of the offenses and of returning good for evil. Are justly the weak and the vanquished, who
suffer, who have faith and hunger of truth and of justice, they are, justly they, the only ones
that raise their eyes to heaven, and their prayers to the Lord, and were justly the poor and the
disinherited, the sick and the persecuted, who were the victims of the oppression from the
powerful, they were who gathered my words and took them to the four corners of the world.
(Refer to the Prologue of Dr. Rebaudi, second part.)

The life of Jesus, the prophesies that announced it, his birth from a
virgin by the grace of the Spirit, the death of the innocent, his preaching, his
miracles, the transfiguration itself, all is a copy of the Vedas, of the life and
acts of Christna, the second person of the Buddhist trinity.

In Chapter XXVI –– Second Part –– reads:

Do not give importance to the forced similarity of two names written in different
languages, diversely pronounced and skillfully adapted in order to bring confusion among the
believers, for those that are not. I can certainly assure you, that if in the epoch of my death, a
short or a long time after it happened, an adept of he who is named Jezues Christna would
have named him and my name would have pronounced it a Hebrew Christian, no apparent
similarity would have raised, being their names greatly different as that of Peter with John, that
of fish with bird….
Thus therefore, do not allow yourselves to be led by the strange fantasies that have cast
on the work of Jesus the appearances of the myth through malicious confusions between what
was really said and was done in the name of the Father and what was added of fabulous and
supernatural.

Finally, and after adding and amplifying the arguments of the authors
contrary to Christ, I concluded in my confidential polemics, by calling Jesus a
vagabond, for not having a home or any known means of sustenance.
I explain all these with simple accuracy because they are related with
some hallucinations extremely curious that, truthfully, have impressed me
profoundly. I will relate them without further ado, with the purpose to be
brief.
Coincidentally I have had a conversation with a few friends in reference
to philosophical matters, which had ended with diverse opinions in respect
of Christianity and with my unfavorable opinion of Jesus; I had returned
home somewhat late and, having just laid down, I saw at the side of my bed a
person standing, looking at me with sweetness but with fixity. His presence
10
and his clothing were those of Jesus himself, exactly as he is depicted in
paintings and sculptures. But such was the superiority and sweetness of his
expression, such was his ideality, that I only had not seen anything similar, or
had I ever imagined it. I felt at the same time enveloped by an aura so soft
that came over me an indescribable well-being. I felt penetrated, so to speak,
by the thought of that superior Being, I felt the sensation as if all my
thoughts were out in the open, clearly revealed, naked, before his tender eyes.
––What do you think of me? He asked me in a serious voice and
semblance, but of love.
––That you have been a vagabond,¹ I answered mechanically.
¹ That was in fact my idea and I manifested it mechanically, it can almost be said that it
manifested itself as my thoughts were seen entirely in the open. – O. R.

––I know you think that way, he said softly.

Immediately, already in complete control of myself, I asked him at the
same time with vehemence:
––But, tell me, were you really conscious that you were fulfilling a
mission and that you were an envoy?
He answered, without speaking, nodding three times in sign of
agreement.
But, in the midst of the contradictions and the malevolence that
surrounded you, you continued believing it with entire certitude?
The same answer.
––You knew you were going to die and you accepted death in support
of your doctrines with true conscience of what you were doing?
Again the same answer.
––And now, after twenty centuries of your preaching, seeing that men
do not abandon their discords and wickedness, you still hold the same ideas?
Nodding once more in an affirmative manner and pointing to heaven
with the index finger, he said: Only through love will man be saved.
The vision or hallucination vanished, leaving me in the most profound
perplexity, unable to move and without knowing what to think for a long
time.
This happening did not repeat itself again, but around one year later
perhaps, I experienced an auditory hallucination related with Jesus himself.

11
 I was in Paraguay, finishing a letter addressed to Professor Garcia, the
then Director of the REVISTA MAGNETOLÓGICA, in which I said that I
had acceded finally to the requests that were made of me to translate the
LIFE OF JESUS and thinking why did it have to be me precisely the
translator of the mentioned work, such were the insistences that for a long
time I was besieged to that effect, when I distinctly heard these words: You
have been chosen for your sincerity.
The voice was perfectly human and I turned around to see who had
uttered it, without realizing that it was an answer to a mental reflection,
which demonstrated of course that I was not dealing with a normal
happening.¹

¹ In the two cases, but above all in the first, the hallucinatory phenomenon took me really by
surprise, since no antecedent intervened to its production; nothing, not remotely similar, had occurred
to me and nothing could have ever presented itself with major spontaneity. Without a doubt there has
not been any possibility of control in this respect; that is why I designate the case as hallucinatory,
confessing nevertheless that it has influenced me as if it were about real happenings. O. R.

In effect, I did not see anyone.

But I owe an explanation in respect of the repeated requests to that
effect of this work, that, as I already said, I was not willing to undertake,
having always refused myself to it.
About five years ago that, while in the Editing Room of La Fraternidad,
said to me its Director, while showing me a book of brick color covers: Here
is a mediumistic work which is causing great stir, it is the LIFE OF JESUS
DICTATED BY HE HIMSELF. All the magazines have occupied
themselves of it, tributing to it enthusiastic praises. It would be extremely
useful for you to translate it.
––Why me? You already know how little fond I am of these matters.
There is plenty with which to occupy oneself and which I consider of greater
usefulness.
Months afterwards I found the same book on the table at the Constancia
Editing Room and the Administrator, who saw me looking at the book from
a distance, asked me if I had read it and if I could bring myself to translate it
into Spanish, since many were the persons interested in it.

12
 I answered in the same manner I had done previously, and as other
persons insisted in advising me its undertaking, I manifested the opinion that
it perhaps was rather cause of prejudices than of usefulness.
Later on Mr. Ferraro, Secretary of the Confederación Espiritista,
approached me with the same copy which was not at all unusual, because the
Confederación holds its reunions in the same premise as the Fraternidad, praising
the work, he pointed out to me also the advisability of its translation, with
equal result as the anterior cases.
Again, while visiting Doctor Cosme Mariño, Sr., at his home, I found
the same copy on his desk. He also speaks to me quite favorably of such
LIFE, based on what he had heard speak of it and for having found notable
passages while glancing through it, and he asks me if I did not find advisable
its translation.
I insisted in the same answer, adding that apparently there must be but
that copy in Buenos Aires, since it was always the same one that landed in my
hands, as if it were persecuting me, perhaps for not being so fond of Jesus.
––I had forgotten, said Doctor Mariño, that you do not want to know
anything about Jesus, but you are in a grave error, since the religious idea is
intimately tied to the personality of Christ in the West and only under the
prestige of his name ought to evolve morality amongst us. Moreover, the
new revelation takes place now within Christianity.
––I, never, answered him, have caused my fellow men shed a tear, not
even amongst my friends as a child, since it has been completely unknown to
me the fights between boys; I never committed either the slightest injustice
knowingly and I have done all the good I could, even to my detriment, in
spite of it, I am not a Christian nor do I want to know anything about
Christianity, and if Christianity would have never existed, not because of this
the moral and the religious sentiment would have stopped from partaken of
the general progress in the world.¹

¹ I refer all this, that in itself lacks importance, in order to demonstrate the state of my Spirit
prior to the manifestation that impressed me so much, no matter that it did not seem to be related with
the LIFE OF JESUS.

Doctor Mariño manifested his disagreement with arguments and

quotations quite sensible, but which did not convince me.

13
 It was some time after this conversation with Doctor Mariño that took
place the strange hallucination of the apparition of Jesus, which had the
power to radically change the way I view him and his work.
I had to leave to Paraguay later on, seeking in her beneficial climate and
beautiful nature a remedy to my broken health, which I had the fortune to
find, reporting a notable, almost radical, improvement. It was then when I
received letters from the Director of the REVISTA MAGNETOLÓGICA,
telling me that the enthusiasm for the LIFE OF JESUS had been on the rise
again and that in his opinion I ought to satisfy the wish of so many good
subscribers. That fortunately he had a copy in Italian, provided to him by Mr.
Ezequiel Mazzini; who also pointed out the advisability of its translation, and
that with such reason he had read the work becoming delighted of it and
totally captivated by its style and by its content. The work truly inspires the
Spirit of the reader and if it is not Jesus who has written it, or dictated it, it
must be another person like Him, as if it were He, such is the influence that
she exerts in the soul of those that read it; thus, more or less, he wrote to me.
My answer was negative, but less categoric, and to subsequent letters,
weaker still turned my refusals, until the promised copy was sent to me,
which turned out to be the same one I had seen in the various occasions to
which I have referred. This detail also impressed me, although it was not at
all strange in fact, since it seemed that no other copy existed in Buenos Aires.
What is really strange and which above all deserves special attention, is
the phenomenon, that to many I have referred, of the paralysis I experienced
in the hand each time that, as I translated some passage I found difficult, I
attempted to introduce changes in the diction. I ought, then, to stick as close
as possible to the letter of the original, since it became impossible for me to
write anything changed, except in the case of some modification of simple
words forcibly imposed by the differences of the language; since the hand no
longer obeyed my will, and if, making an effort, I was able to introduce some
minor modification, the same hand, dragged by an irresistible force, erased
the added or changed words.
I believe to be a matter of conscience to refer this phenomenon, which
I consider of outmost importance, since due to it, the translation has resulted
of an extraordinary accuracy, and also because the mysterious nature that has
presided over the process of the translation itself, undertaken by he who

14
seemed the least likely of all to be designated to it, has become accentuated
greater still through such phenomenon.
This is really about abnormal phenomena, in this case as in the two
previous, phenomena which reference will not favor me before the opinion
of others, by the general lack of knowledge in the matters that concerns the
mediumnity.
I know well that, except special cases, the writer ought to always
manifest himself in agreement with the color and level of intellectuality of his
readers, without moving ahead imprudently to the epoch¹ and to the overall
field of the intelligence, under pain of fallen victim of the imbalance in which
they would be reciprocally placed, one with respect of the others; but I also
know that it is a grave error to maintain oneself within the routine of those
old ideas, only by the selfish fear to compromise one's personal reputation of
peaceful man and mature reflection, with which the conservative Spirits are
usually distinguished by the majority.

¹ Without being Spiritist, far from it (I have stated already that I do not belong to any
particular school of thought) I understand that the same is found beyond the grasp of the majority of
the people. As moral doctrine, not being other than Christianity itself, her precepts are clear and
simple, although morally superior to their execution in the practices on the part of the adepts; but the
philosophical aspect is even more difficult, being the so called Theosophy a proof of the complications
that can result in its study. The inventive theosophy in fact, that goes as far as to endow the soul with a
body of desires and that is ascertained in a manner as to constitute within a septenary system all the
development of their theories, demonstrates how easy is to deviate oneself when it is abandoned the
positive realm in order to embark in the field of philosophical digressions. The truth is the positive,
which to a certain extent constitutes a reality. Theosophy despises the phenomenalism, promoting
instead affirmations, not substantiated by facts, on which it erects an edifice, that moves further from
the truth as it is further elevated. Theosophy is, then, a mystical deviation of the theoretical Spiritism.

The just and logic would be that, without jumping ahead, imparting
sudden shocks to the tranquil surface of the sea of the collective
intellectuality, each one sought to set in motion a small movement of
advancement to the group of ideas and of the thought of the masses,
collaborating personally thus, anyone that writes, to the grand work of the
human progress, instead of contributing to the stagnation of the superior
faculties of the Spirit. Due to such belief is that I have finally decided to put
forth the sincere manifestations that precede, with respect of what has
happened to me to that effect of the mediumistic phenomenalism and that I
designated as cases of hallucination, by the lack of control, only one that,
15
rigorously established, could have led us to the study of the mentioned
phenomena, a something truly objective.
Nevertheless, the same nature of those hallucinations and the moment
in which they were produced, are of a nature as to give some prestige to the
protagonist of the work, that I would translate later on, and to the work
itself, leading us in some manner toward the religious meaning of its content.
While on the subject, I am going to take the liberty also to relate what
to that effect happened with the distinguished Mrs. Maria Z. Brignardello,
standing member of the Sociedad Constancia.
I had made some progress in the translation of the LIFE OF JESUS,
when the mentioned woman came to visit my wife. Believing she was aware
of the work I was undertaking, I spoke to her of it and of the general
enthusiasm, manifested by infinity of letters, with which had been received.
I found out that the woman, who no longer received the REVISTA
MAGNETOLÓGICA, knew nothing on the particular and, with the
purpose to better inform her, I read to her the beautiful prologue of Captain
Volpi, and other diverse passages, amongst which was the picture Jesus drew
of himself. This part I noticed that she was listening to it with marked
contrariety. She manifested, nevertheless, the good impression produced in
general, by the reading and she left taking with her what I had given her of
the translation.
A few days later we went, my wife and I, to her house and she received
me saying to me: I was anxious to relate to you an extraordinary
phenomenon that has happened to me, out of all expectation on my part. I
had read the description of the picture of Jesus, she continued, in a book
about Him and which I had liked much, taking as exact from all points that
which was said in his respect. When I heard afterwards what you read to me
in reference to the face of the Master, it impressed me unpleasantly the
marked difference that resulted between the two pictures, the one I already
knew and have in fact and the one you read to me, I kept quiet, nevertheless,
saying to myself: perhaps I did not hear him right.
That same night, once at home and before going to bed, I decided to
read again that of the picture. Its reading confirmed to me my primitive
judgment, causing me true displeasure what I considered a mystification
unheard of.

16
 I went to bed under that impression, after having turned on, as
accustomed, the small night lamp.
I had just laid down, while looking at a picture of Jesus I have in front
of me, it appeared to me that the eyes were moving, I took a better look and
the happening became evident to me; the eyes were moving without the least
doubt and were looking at me with an expression so delicate and soft, that I
would not be able to define.
I saw at the same time that the image was growing larger and was
coming out from the frame, taking the form of a body and assuming little by
little the real characters. There was no room for doubts, the evidence was
before my eyes. There were no longer only the eyes, but the whole face and
afterwards the entire body that was seen clearly, in the midst of a diaphanous
light, tenuously bluish, which had gradually filled the whole room.
The person, was already the person of Jesus, all entirely, covering
naturally the picture, which disappeared behind such an unexpected as
portentous vision, he moved slowly toward me, as if he were gliding without
touching the floor.
The light that surrounded it, with a clarity really celestial, permitted me
to see with precision that physiognomy, without equal by his beauty and by
the idealism of his expression. His features, the color of his eyes, all
corresponded exactly with those of the picture the book made of the Master.
The vision persisted a few minutes and during all that time, and
afterwards, I felt entirely enveloped and compenetrated by a beneficial
ambient, so tenuous and so soft, that nothing like it had I ever perceived, nor
had I imagined it. Producing all of it a mystical ecstasy.
Vanished the apparition, I continued feeling as if sweetly dominated by
those beneficial effluviums, producing in me an unknown well-being, and I
went to sleep as if seized by a sentiment of devotion, under the impression
that it had been really Jesus himself, who appeared in person to testify to the
accuracy of the picture he himself gives us in this his story and at the same
time to give the work all the prestige that could be deduced of such
extraordinary phenomenon, produced in his favor.¹

¹ If we suppose that these hallucinations have a conscious cause that would have proposed
itself to make stand out the merit of the LIFE OF JESUS, one would have to agree that the objective
was achieved. The only thing, nonetheless, that leads us to that supposition is the result of the
hallucinations themselves, hallucinations that, if we wished to categorize them as factual, we would find
17
ourselves with the absolute lack of control. The only thing we could say, is that it exists a set of
circumstances, that by strange coincidences, all are connected in order to give merit to the work and to
communicate to it a character of an elevated mysticism. The Royal Academy of Science, in London,
has gathered and studied a large number of factual hallucinations and it is worth reading above all the
book that, justly with the title Telepathic Hallucinations, publishes the Commission borne of the scholarly
association, formed especially by Tumey, Myers and Podmore But the whole of this refers to complex
matters, which cannot be addressed thus in passing.

I am thus profoundly convinced that the LIFE OF JESUS

DICTATED BY HE HIMSELF, is really true.
One must keep in mind that Mrs. Brignardello had left my house ill-
disposed toward the new picture of Jesus and which ill-disposition turned
extensive through the whole book when she again read it already at her
home, she said: this is a mystification. She retired, then, to her bedroom with
that impression and finding herself under it is when the phenomenon took
place, absolutely unexpected.
Most curious of all is that these apparitions, we will call them thus,
have repeated themselves with various other persons, often during sleep, but
other times during wakefulness, with persons reciprocally unacquainted with
one another and that at times were taking by surprise by the manifestation, as
in the case of Mrs. Bridgnardello, for not having antecedents of any kind to
that respect and resulting to them completely unexpected the happening. But
I only refer the preceding in order to avoid those that would result useless
repetitions, since, except difference of details, all are similar. Whatever the
case may be, it is seen clearly of what precedes, thus also of that said in the
beautiful prologue of the Italian translation and of the content and style of
the work itself, it is seen from the whole of it something like the
announcement of a new era of Christian labor, as if the Master himself had
returned, occupying the place that corresponds to him at the center of that
intense spiritualist movement, that is evident everywhere since a little more
than a half a century.
The moral and the religious sentiment are nothing outside of the
spiritualist idea, only one that lends them true support, after having given
birth to them, but, she ought to adhere strictly to the truth in order for her to
have true merit. If the spiritualist idea, in order to defend the traditional code
of laws, declares herself contrary to the truths that are being discovered with
the progress of the sciences, as it happens with the spiritualism inculcated by

18
the religions and with that taught by the classical philosophy, would lose all
her prestige, because the truth can never be contrary to the truth.
This LIFE OF JESUS lends a most important service in this sense,
living aside, as nonexistent, many happenings, that made unacceptable to the
major part of the scholars the person of Christ, bringing it back thus to the
reality in moments in which efforts are made with marked generality to
relegate it to the category of the legends.
The truth wins in this mode and wins above all the moral and the
religious sentiment, that rest and ought to always rest, on them.
Most are accustomed to establish a profound separation between the
ideal and the real. It is because they ignore that often there is major reality¹ in
that which is not seen, than in that which is seen, since in the unknown is
enveloped an entire infinitude of realities, while our poor five senses² only
puts us in touch with the lowest part of that which exists, the rest is to us as
if it did not exist. Let us conform ourselves meanwhile with what we have
achieved and with what we are gradually achieving, demonstrating ourselves,
above all, always sincere, ready to accept what is true whatever it comes
from.

¹ Refer to appendix titled La Realidad de mi obra Apuntes sobre Espiritualismo Experimental.

(Edition out of print)
² In my recent work, Elementos de Magnetología is found elucidated, with relative amplitude, that
which is at the reach of our senses and of what can be reached by indirect means, it is to say with the
help of instruments.

It is convenient to remember here that it is due to the progress of

science, until now in constant struggle with all the religions, the great step
forward taking by humanity. It is to that progress to which is owed the
breaking off the chains that had closely linked the thought of men to
retrograde preoccupations and to perverse doctrines, that went as far as to
sanctify the most horrific crimes carried out by the inquisition and to
inundate the entire world in rivers of blood, with their religious intrigues in
Europe, with the crusades in Asia and with the conquest of America.
But one thing is the religious sentiment and the moral and another
thing are the religions. The moral and the religious sentiment endeavor
precisely to direct on the straight path the human mentality, elevating it from
the atavisms of our bestial origin. Let us not blame therefore anything and
19
any one of that which is only the fruit of our own low passions. Let us
abandon that past of opprobrium, and let us look face to face the future,
imposing ourselves as essential dogma of our beliefs the strict obligation to
do each one whatever one can in favor of the human dignity, through
the cultivation of the intelligence, the elevation of the character and the light
of noble and elevated sentiments.¹

OVIDIO REBAUDI

The communication Call and it shall be opened –– Ask and you shall find,
that precedes Sara the Hebrew, in the previous editions, has been placed at the beginning of
the second volume for having been received in Buenos Aires by the medium XX, to who is
owed precisely the Second part of this Work.

¹ This prologue was written without having before me the Two words from the translator found
ahead and that, published two years before, were truly forgotten by me, due to the painful disturbances
of the revolution of Paraguay, where I resided then, since July 1908, having my health again suffered
grave upsets that obliged me to return to Buenos Aires. The two writings reflect my way of thinking, in
two separate moments; they complement one another, although, if I had remembered it, one of the
two would not have been published. This adds to the unforeseen and involuntary that has manifested
itself in the publication of this work. O. R.

20
 COMMUNICATION OF SARA THE HEBREW¹

Many days had passed since the mentioned events without having
received news from Jesus again, at which time I had to go to the Temple on
account of the festivities of Passover. In the atrium I met a few young
women, amongst them was Mary, the sister: their faces were visibly upset and
they were running. I asked her: Mary, can you give me news of Jesus? ––
Come, she answered, if you still want to see him. –– I ran, and we all left
together. –– Where are you taking me? I asked. –– Come, if you want, Mary
answered me again. Half way there we met the beautiful Mary, known as
Magdalene, who crying desperately accompanied us, and we arrived thus at
the door of the palace of the then Governor of Jerusalem, whose name was
Pilates. There was such a large crowd in front of that door, that it was almost
impossible to get through, and some were vociferating, others were striking
steel loudly, others were screaming at the top of their voices, in end, never
had I heard such uproar. Forcing our way through, we reached the courtyard
and I saw. –– My God! –– Who would have told me that I would again see
my Jesus in such state? –– He was almost naked, his entire body was covered
with blood, his hair and his beard were half torn out, his eyes were filled with
tears but with a tranquil semblance; the women could not bear such sight:
Magdalene fainted, Mary cried, and I, could not see anything.
We made our way through that mob and in order to free ourselves
from them as quickly as possible, we walked across the portal of the palace; a
man named Saimod was sitting on the steps of the portal; holding his head
between his hands and thick drops of sweat dripped down from his forehead
to the ground. I loved Saimod of love and I came close to him therefore. I
heard him talking and I heard: The body suffers, the Spirit prays, the
philosopher struggles; there is Jesus. –– Saimod, I said to him, to whom are
you speaking thus? –– He perceived then my presence, and Jones, he said to
me, what are you doing here? –– I came to see Jesus, I answered him, but
why has this happened? –– Come he continued, now Jesus rests, because his
executioners are tired; come and I will tell you what happened, but
remember, oh, Jones, that grave things are about to happen, remember that
the happenings that you will not see again will present themselves today. Do
you see the Sun that shines? –– In a few hours from now will turn dark; do

21
you see the still Earth? –– In a few hours from now she will shake. –– Who
has said that to you? I asked him. –– The stars and the wind.
Saimod was an original man and incomprehensible, who always spoke
with obscurity; because of it I did not ask him anymore, I confined myself to
know if I should stay with him –– Stay, he answered me, until tomorrow. ––
In the mean time he sat back down again on the step and I next to him, and
he did not say anything more.
I started to look at what was happening in front of me. The women
that accompanied me all had left; Magdalene, once she came to herself, went
back inside again, and had thrown herself on the floor, with her hair
drenched in the blood of Jesus, she cried, she cried. Jesus was sitting at the
base of a column, immobile as a dead person, looking down fixedly at the
ground, one could perceive he was alive by a tremor that at times ran
through his whole body; an infinity of soldiers walked around the patio
directing reprehensible words at Magdalene, while they laughed vulgarly
amongst themselves.
Oh! How black were their souls! –– How cruel were they all! –– The
poor Jesus did not damn them, but he kept quiet.
My friends, you don't know how much these remembrances make me
suffer; permit me, then, to regain my strength in the superior spaces. I will
come back again.

Sara

¹ I owe this important communication to the kindness of my distinguished friend Captain

Ernesto Volpi. – O. R.

22
 PREFACE OF MR. VOLPI

I
n 1885 the ANTI-MATERIALISTA of Avignon, magazine under the directorship
of Mr. René Caillé, published this book obtained mediumistically in
French. I received a copy, which I put away in my small library, without
taking the trouble to read it, for some time, for not attributing to it any
importance. However, persuaded by the trust that the respected director of
the Anti-Materialista inspired me, who recommended the book to the serious
attention of the scholars, I leafed through the pages receiving a profound
impression by its quick reading. I read it repeated times becoming more
impressed each time, until I reached the full conviction with respect of its
identity. My growing knowledge with respect of the modern-spiritualism helped
me much in the formation of this sound criterion: No one, outside of
Jesus, could have dictated the book I have before my eyes! – In the
same manner that, when hearing speak a person unknown to us, from the
firmness of his expressions, in accordance to the logic of the ideas and of the
warm love and spirited, that never contradicts itself, we become convinced
that it does not deceive us; idea which converts itself into an inner certitude
when its teachings result completely disinterested and in continuous harmony
with the happenings and ideas that arise in the midst of the uncertainty of the
mind and of the soul; such happened to me when I read the book of Jesus.
In front of it is conceived also the characteristic energy, the immense
love and the constant admirable strong will that led to the Golgotha HE who
thus speak.
He refutes whoever wants to make him pass as the only son of God,
while he assures, instead, that we all can reach, after repeated existences, his
elevation, working our soul in the knowledge of the divine light. He confirms
implicitly that said by Allan Kardec, without naming him, and he explains it
in certain essential points, that he, either omitted or did so confusedly.
There was someone who, without doubting the sincerity of the woman
medium, accused her of automatism (which?) and who believed to be able to
prove that the ideas manifested in this work lacked the firmness and the
elevation of the ideas characteristic of the great and brilliant reformer; as
likewise she is combated by those who believe that Jesus is the only son of
God. It would require something more than a simple newspaper article in

23
order to convince them that they all are in a grave error; but not being able to
do it here, I think fitting to refer what various illustrious personages of
advanced age have said about this book, accustomed to give with calm to the
matters the true place that corresponds to them.
José Zoli, one of the thousand, professor of mathematics, well-known
for his works, wrote to me as follows in respect of the book. –– (Refer to IL
Vessillo, of February 1902):
″I have read, read again and reread, repeated times, the most beautiful
LIFE OF JESUS. I feel inspired by it; not having ever read a work more
beautiful and elevated.
″She breathes out something really superior. It is a book that combines
the art to the sanctity constituting perhaps in its simplicity the most splendid
book. –– The more it is read, the more it is appreciated.
The distinguished Attorney, G. Sforza, member of the Court of
Appeals, wrote (Refer to IL Vessillo of February 1900):
As I began to read this book a doubt crossed my mind with respect of
its true mediumistic origin. But I had not even finished the first half when all
doubts had completely vanished by virtue of this simple reasoning: If I were
to deny its mediumistic origin I would have to admit in the authoress a
genius less common, a profound culture and detailed knowledge of the times
and places in which evolved the life of Jesus, and all of it combined to an
exquisite ethical sentiment, developed to such degree as to constitute her
own personal essence. But a woman endowed with such qualities is herself
undoubtedly in the conditions of producing an original work, and, unless
proven to the contrary, it will never be believed that she would have wanted
to exclude herself presenting the work of someone else, whose merit could
not correspond to her in the least. For that to be believed, it would be
necessary to have in hand a reason worthy of the sacrifice and this reason
could not be the willingness of appearing as medium, sharing thus a
prerogative with many other persons, quite inferior surely to the talents
revealed by the writer. Therefore no other motive exists to doubt frankly the
mediumistic origin of this book.
Prince Wisniewski, wrote to me thus (Refer to IL Vessillo, of October
1899): This book is the light sent from heaven. It is a true event. At long
last, after so many sophisms, contradictions and superstitions contained in a

24
library so voluminous, that if it were tossed into the Pó its course would be
interrupted and diverted, it is permitted to us to read the true life, the true
mission of Jesus, free of the dregs of the tradition with which the centuries
has distorted it.
You are right by saying that when reading this book one feels as if
one is speaking with the sweet Messiah of Nazareth; such is the ring of
truth that stands out in it, truth expressed with the greatest simplicity and the
highest detachment from the material life, as He demonstrated it during his
short stay in this Planet.
This opinion has been manifested also by the Magazine Freya
(Argentina), that transcribed a portion of it. I do not cite other magazines,
which have manifested their opinion in a manner highly favorable with
respect of the work, in order to occupy myself only of L'Harbinger of Light of
Melbourne (Australia).
Mr. James Smith, a long standing and well-known contributor to the
mentioned magazine, writes the following: (Refer to IL Vessillo Spiritista of
December 1899): In The LIFE OF JESUS, written from beginning to end by
a French woman, translated into Italian by Ernesto Volpi and published in
Vercelli, are found many passages fundamentally identical to a series of
communications that demonstrate their common provenience of one source
alone, which were received in this city (Melbourne) during the last seven
years, through the channel of three different mediums in trance, from 1892
to early 1899, who were used as channels to its transmission.
It seems to indicate that they have emanated from one source.
As an example I transcribe here in parallel columns the following
passages, in reference to Judas Iscariot:

25
 LIFE OF JESUS LIFE OF JESUS
(Translation from Ernesto Volpi) Obtained mediumistically in Melbourne (Australia)

Poor Judas! In my last hours my Poor Judas! Today I have compassion

thoughts were centered on you more than and tears for him.
anyone else, and my soul leaned down over Up to now all have calumniated and
yours in order to speak to you of hope and slandered him as an unforgivable traitor.
rehabilitation. However they ought to have compassion for
Lost; it was said lost he who betrayed him notwithstanding, while no one has, instead,
Jesus. Oh! No! Nothing is lost of the works of a tear for the poor Judas. I who was betrayed
God, all are destined to great things, all will see by him, forgave him-since then and he has
themselves honored, although all begin progressed afterwards converting himself in
dragging themselves afterwards painfully on the master as he is still; although he does not reveal
slopes of the mountain, in order to illuminate his name when he speaks, due to the cruel
themselves with the divine flames when they stigma of opprobrium with which he has been
reach the summit. marked by men. Let it be known to them that
not a single soul will or could be lost and that
among the pure angels and glorious that are
worthy of being in the presence of the Father,
there is not a single one that has not sinned and
suffered, that has not threaded the harsh path
of life's tribulation, justly as I experienced it
myself.

It must be pointed out here, that according to the two lives of Jesus,
Judas did not betray for greed of money, but out of jealousy, out of envy of
the preferences of which were the object on the part of the Master, John and
Peter. (Refer to il Vessillo of November 1899)
Mr. James Smith, among other things says the following:
Among the many notable passages of this precious book, stand out
those vivid images He makes of John the Baptist, of Salome, wife of
Zebedee, of Socrates, (precursor of the Nazarene), of Mary of Bethany, of
Mary Magdalene, of the Apostle Mark, of Pontius Pilates and of other
personages of the New Testament, through which is found a more clear idea
and defined in this life of Jesus, than in the Gospels themselves, that does
give us but a simple outline, while in these images we see them almost as if
they were alive.
With regard, on the other hand, to the characteristic eloquence that
stands out in the entire work, to that essential unity that dominates
26
throughout, to that sublime elimination of the Ego, never forgotten in the
constant adoration toward His Father and of all men, in that religious
sentiment divinely admirable and of moral that he inculcates, I almost do not
dare speak with that enthusiastic admiration that the religion of this book has
inspired in me for fear of being accused of exaggerated. It would truly be a
misfortune to the spiritualists of Great Britain, the United States, Canada,
Australia, South America, France, Spain, Germany, Austria, Hungary, if this
book were not translated into English, German, Spanish and again in
French, having the original been lost and having been left but the copy I
obtained.
Having crossed my mind the doubt that perhaps the mediums of
Melbourne would have had some knowledge of THE LIFE OF JESUS, I
wrote to Mr. James Smith, asking him to dispel my doubts to that respect.
Here is his answer dated the 15 of August of 1901:
I answer your question without further delay: it is completely
impossible that any of the three mediums (one of them has died) could have
known the content of his book, because the two living mediums are illiterate,
and the deceased was short of being one. Neither of them knew a word of
French or Italian.
In fact it often happened, that they did not understand the
communications that were received through their channel as speaking
mediums, being superior to their limited understanding.

James Smith adds:

Please excuse my imperfect attempts to write in Italian, as I

communicate to you these scribbled lines to give you the last communication
received from the Master in the Circle in presence of various foreign visitors:

Beloved sons, once more I find myself among you because

wherever there are loving hearts, I manifest myself. Some say that I
cannot come to the Earth. But why not? Only by their ill will to receive
me. If the magnetic cord were strong enough, he that now speaks to
you, would come gladly to communicate to you the words of
tenderness that he brings you from our Father.

27
 Some call me Son of God; are not you all sons of God? Do you
believe that the Father has favorite sons? Jesus of Nazareth is not loved
more by Him than the poorest Being that drags on the ground. God
loves all the things He has created, from the smallest insect to the most
grandiose works that came out of his hands. That is why all are his
sons, all are equal in his divine heart.
The Sun shines equally upon the wicked as upon the good and it
vivifies all the beautiful things and useful to men, to the sustenance and
to the happiness of all.
Do not ever believe impossible for Jesus of Nazareth to come
toward you as long as you call me with the bonds of affection and of
love. Here I am, I am alive. ––Ah!–– It afflicts me greatly the new
crucifixion that men made me suffered when pretending to make me
equal to the Father in order to adore me as God! What a sacrilege!
What a profanation! What a blasphemy that to adore the creature
instead of God!
Do not believe that it is more surprising my return to the Earth
than that of your relatives and friends. The message I bring to you is
the same I brought in ancient times.
Love one another, and help one another bear your
respective bundles. I ask our Father to bless you and to protect you
now and through all eternity.

Of this mode our antipodes had manifestations of such nature leaving

no doubt in respect of the authenticity of the mediumistic work. THE LIFE
OF JESUS, written by an anonymous French woman under the dictation of
the Nazarene Messiah, manifestations superior to those represented by the
Gospels, while he illuminates them on various points. In Europe I am
pleased to cite: First, Sara the Hebrew (Anales del Moderno Espiritualismo, pages
114, 148, year 1873) in which is described the tremendous row caused by the
people before Pilates, confirming with it our communication; second,
Herculaneum, mediumistic book (2 volumes) of Wera Krijanowski, daughter of
the general of the same name, in which some of the passages of the Gospels
are illuminated, amongst which those that, given the place and the
circumstances, clarifies what refers to the SERMON ON THE
MOUNTAIN, exactly as indicates it the communication in reference.
28
Recently Mrs. Wera Krijanowski, was appointed official of the French
Academy. The two mentioned mediums had no knowledge of The Life of
Jesus.
It is important to cite also Mr. Aquiles Brioschi, who is still completely
opposed to the Spirit of the book, since he believes Jesus is the only Son of
God, wrote to me nonetheless in 1889, the following:

″I want to inform you that we also have communications highly

favorable to that book, justly obtained by the mediumnity of a young
woman who in addition of being highly educated and intelligent, is a
clairvoyant medium, which affirm that the book will do much good and
that it has been a holy deed its publication. This young woman enjoys
the reputation of a saint″.

The priest, Guido Piccardi, so opposed to the eulogized book, for his
conviction that Jesus is the only Son of God, and having written to me on
the particular, as I manifested it in the Vessillo of August 1899, had to later on
manifest to me that he had received repeated sincere mediumistic
communications contrary to his mode of thinking.
I must also mention the distinguished Virginia Amelia Marchione,
Professor, who I was seeing for the first time, who, trying kindly to answer
my question of spiritual nature, suddenly fell in a trance, turning intensely
pale and with a weak voice told me that it was truly of Jesus the work that
interested me. I verified beyond all doubts the state of trance in which the
distinguished young woman found herself, that once she came to herself she
recovered her voice and her natural color.
I own a mediumistic painting drawn in pencil by the medium Favre and
that represents the head of Jesus, on its obverse I had accustomed to write
down what I had resolved to accomplish, without making corrections
afterwards. After almost fourteen years of having in my possession the LIFE
OF JESUS DICTATED BY HE HIMSELF TO THE MEDIUM
MRS. X.....and after some time that I had toyed with the idea to publish its
translation, undertaken by me, I woke up one morning with the resolution
made to submit it without further delay for its printing.
I got up, I placed the picture on a small table with the idea to write on
its obverse the solemn promise to carry out my plan as soon as I got dressed.
29
 While getting dress I glanced at the picture, whose head had changed in
appearance and position, having before my eyes a true living head. He looked
up sweetly toward the heaven with an intense expression of adoration and of
prayer; but what impressed me most were his eyes of an unparalleled
expression, with tears in his eyes, directed toward the supreme regions, filled
of an indescribable joy.
I wrote my promise down and the first translation saw the light.
Thus, after thirty years of continuous studies of which twelve I spent as
director of the Vessillo Spiritista in the midst of progress, slow but sure, of our
doctrines, overlooking the many banal and gross mystifications, to which
unfortunately these matters lend themselves; taking note of what is said by
the scientists and non scientists in respect of the Modern Spiritualism –– may
God help them! –– I affirm with the strict sense of the word, that I am fully
certain of the mediumistic identity of this work, of light, which provided me
so much moral happiness, as no other written until now, and offered me a
constant and elevated direction, filled of consolation and of reason, to the
march of the terrestrial life.
With these sentiments I publish the second translation.
ERNESTO VOLPI

30
 TWO WORDS FROM THE TRANSLATOR¹
DR. OVIDIO REBAUDI

I
profess the greatest respect of all sound opinions and especially those
that tend to strengthen the idea of good, to raise the moral and to
promote all that could form the basis or a mean in order to elevate
the Spirits above the materiality of the things that constantly surround us.
That is why I have yield gladly to the requests of many spiritualists, desirous
to know the interesting LIFE OF JESUS, soon to be read, translating it from
Italian so that it can be published in our language by the REVISTA
MAGNETOLÓGICA, organ OF THE SOCIEDAD CIENTĺFICA DE
ESTUDIOS PSĺQUICOS.
Although this is not about a scientific work, the Directorship of the
mentioned magazine thought advisable to take charge of the present
publication in view of the favorable unanimous opinions that have reached
them from everywhere regarding this work, which mediumistic origin, on the
other hand, gives to it in addition a special hallmark, that no other story of
Jesus has.
A fact quite suggestive stands out in it since the beginning, fact that
adapts itself perfectly to the character eminently and modest of Jesus, and is
that to deny to it all importance to the question of the miracles. Certainly, as
such alleged, the protagonist flatly denies them in this his story, which is not
well received by many fervent believers, who are accustomed to see in the
Master, not a man but a supernatural Being.
I only take the liberty to point out to them, that the Gospels, which are
the ones that at each step speak to us of such miracles, were written by
enthusiastic adepts, who did not see or heard Jesus, while the present work it
is said to be written by he himself. It is easy to comprehend in this case that
the author could not have depicted himself with contours eminently
presumptuous, which would be the result if he had spoken of his action, as it
is alleged that the evangelists spoke.¹ It is to say, that he could not express
himself of his own person, the same way his adepts did when referring to
him.
Undoubtedly the question of the miracles is intimately tied with the
Christian tradition and forms integral part of what the Catholic and
31
Protestant Churches understand by the life of Jesus. The modern spiritualists on
their part affirm to us that all the great initiated, by the mere fact of the
mission that they have come to fulfill, have seen themselves always gifted of
special psychic powers, given rise quite often to what the populous call
miracles. I have nothing to say on the particular, since I do not have proofs
in order to affirm or to deny the psychic phenomena that under the name of
miracles are attributed to Jesus; I can only say that many of them are
explainable in accord with the knowledge that we already have of the psychic
sciences and that others are not.
In any case, the personality of Jesus, even devoid of the importance
that the spiritualists attribute to him, is highly pleasant and to many embodies
the idea of morality and that of religion.
On my part, as I said at the beginning, I respect all opinions and in the
present case I limit myself to the simple role of translator. The reader will
have to form his own opinion in a manner most appropriate to the truth; I
do believe however, that anyone who is interested in the personality of Jesus,
ought to read this work.

OVIDIO REBAUDI

¹ At the bottom of page 25, Dr. Rebaudi makes reference to this entry.
¹ Known is that the Gospels were not written by the evangelists, and that is why it is said:
Gospels according to Saint Mark, according to Saint Mathew, according to Saint John, and not the
Gospels of Saint Mark, or written by Saint Mark, etc. The Gospels, then, were written long after the
death of Jesus, when they no longer existed, long before, any eyewitnesses or listeners of the works and
preaching of the Master. Therefore, those writings represent but the popular tradition of the epoch in
which they were carried out, it follows from this fact that the Gospels became multiplied, in accord
with the number of writers that took it upon themselves to gather such tradition, being known more
than forty, until the Church selected among them the four that best suited them or among those she
found major harmony. In reality at the end of the first century of the Christian era it did not exist yet
anything that could authorize us to believe that the word Gospel was used in its present sense and there
was not a collection that would resemble our New Testament. As early as the middle of the second
century it is mentioned something under the designation of Reminiscence of the Apostles, but without
constituting a cannon and at the end of the same is found the Holy Christian Scripture, but not well
defined still and different of our present Gospels, since it varied in each church and in accord with each
doctor. Later on, in the third century, were classified and accepted the recepti in Eclesiam (received in the
Church), but not yet in the form of the New Testament until in the first council of Nicea (year 325 of our
era) is mentioned, without sanctioning it, a collection sponsored by Athanasius, that was recently
adopted by the church of the West in the fifth century. As can be seen, then, the Gospels do not have

32
any historical value, or authenticity; they cannot serve therefore to combat the authenticity of the
present story. One should study instead the curious relation that is found between some passages less
explicit of those and the major clarity that is found in this one, as it pointed it out Ernesto Volpi.
As an authentic work, only the epistles of Saint Paul can offer us Christianity and we might as
well conform ourselves with it, by the unquestionable authority of the author and by the testimony that
he gives us of having seen and spoken many times with Peter and with Santiago *brothers of the Lord*
in the two trips he made to Jerusalem, each with a stay of about fifteen days.

33
LIFE OF JESUS DICTATED BY HE HIMSELF

FIRST PART
TO THE MEDIUM X

34
 CHAPTER I
Jesus speaks of his birth and his family and he foresees his messianism with the elevated
tendencies of his soul. He also speaks of his first trips to Jerusalem and his intervention in
a dispute among Doctors in the Temple.

M Y BROTHERS: listen to the story of my terrestrial life as Messiah.

I was the eldest of seven siblings.
My father and my mother lived in a modest house in Nazareth.
My father was a carpenter. I was twenty three years old when he died.
I had to leave to Jerusalem for sometime after the death of my
father; there, in contact with active men and turbulent, I was involved in
public matters.
The Romans governed Jerusalem as all the towns they had subdued.
Taxation was established on the wealth, however a Hebrew paid more than a
pagan.
It was given the name initiated to the Statesmen; and the power of
these Statesmen manifested itself with depredations of all sorts.
The discontented convinced me to join them to the point that I forgot
my own family. I entrusted to strangers the task to settle the affairs of my
father, and, deaf to the supplications of my mother, listening and
pronouncing speeches suited to excite the popular passions, I deprived
myself of all filial happiness and I removed myself from the influence of my
brothers.
My fellow coreligionists inspired me pity; this pity soon changed into a
wish to correct their errors: my excitement grew more each time and God
granted me that supreme clarity that gives stability to the faith, strength to
the will, and nourishment to the spiritual energies.
My visions, if this name can be given to the inner happiness that
accompanied me, drew me away from my material occupations in order to
outline for me a life of Apostle and to prepare me to the glory of the
martyrdom.
With respect of the miracles that were attributed to me, beloved
brothers, not a single one is true;¹ but it is advisable to meditate on the
wisdom and the profoundness of the grace of God. All the destinies honored
with a mission, need to be encouraged by God, and the purity of the angels
cast a protective shield on the frailty of the man.
35
 ¹ Those that are acquainted of the phenomenalism mediumistic will easily become aware of
what the author says. (N. from the T.)

The thought of God sows the seed in the present, and this seed will
bear fruits in the future. The solicitude of the Father dreams the happiness of
all his sons, and the Messiah is sent by the Father, in order to sustain his
brothers in the midst of the present and future perils.
Reason recognizes a God that steps down from the ladder of his
power, to sympathize with the ills of his creatures; but it could not admit a
God that would favor some forgetting the rest, but He must deny the divine
honors when these honors have not been established to the general good and
explained by the eternal justice, of which already you have the descriptions.
Grace has always, as pretext, the designs of the Supreme Being above
everyone, and the Messiahs are nothing more than instruments in the hands
of God.
Let us put aside, then, the marvelous stories, the despicable anecdotes
made around my person and let us honor the light that God has allowed to
be made in this day, through the simple expression of my individuality and
through the luminous development of my mission.
My birth was the fruit of the marriage contracted between Joseph and
Mary. Joseph was a widower and the father of five children when he married
Mary. These children passed before posterity as my cousins. Mary was the
daughter of Joachim and Ana, from the city of Jericho, and she had but one
brother named James, two years younger than she.
I was born in Bethlehem. My father and my mother had made this trip,
undoubtedly, for personal matters and for pleasure, with the purpose to
renew commercial relations or to strengthen friendships also; there is the true
story.
The first years of my life passed the same as those of all the sons of
well-to-do craftsmen, and they did not reveal anything as indication of the
greatness of my future destiny.
I was of a timid character and limited intelligence, timid as the children
educated with severity and of limited intellectual faculties as those whose
intellectual development is neglected. To my family I was an inoffensive
Being, devoid of qualities of worth, from which resulted the first

36
contradictions of my existence and also the first honors I tributed to God.
Weak and pusillanimous in front of my parents, strong and spirited before
the great figure of God, the child would disappear during the prayer to leave
its place to the Spirit, fervent and ready to the sacrifice.
I directed myself to God in a frenzy of love and I rested in the arms of
the unknown, from the double fatigue imposed to my weak body and to my
rebellious Spirit.
From the multiplicity of my practices of devotion resulted a painful
confusion, which demonstrated, more and more, my lack of intelligence.
It was customary for the inhabitants of Nazareth and other small cities
of Judea, to set off toward Jerusalem a few days prior to Passover, which was
celebrated in the month of March. The preparations of all sorts that were
undertaken gave faith of the importance that was attributed to such festivity.
Piles of fabrics were sold in such occasion and were combined diverse
purchases in order to bring something from the grand city. In the year to
which we have arrived and in which I am twelve years old, I had to
participate also of the annual trip of my family together with the eldest
brother of my consanguineous siblings. We parted, my mother, my siblings
and me, with a woman named Mary; my father promised to reach us two
days later.
When we arrived in Jerusalem my impressions were of joy, and my
mother observed the happy change that had taken place in my semblance.
We stopped at my father's friend. My brother, who was then twenty two
years old, deserves special mention. My father had manifested always toward
this son the most vivid love, and jealousy oppressed my heart when I forgot
to repress that shameful passion that wanted to take possession of me.
I had seen myself deprived of the joys of childhood due to this
paternal predilection. My mother perceived something of my sufferings, but
the cares that demanded a numerous family impeded her from making a
profound study of each one of the members of the same family.
My father was of a severe honesty, of a violent character and despotic.
The sweetness of my mother used to disarm him, but the sons gave trouble
to this poor father, who could not bear with patience the slightest
contradiction, and the incapacity of his son Jesus irritated him as much as the
mischief of the others.

37
 The kindness of my eldest brother had the effect of destroying my
anterior discontentment; motivated by the difference with which our father
treated us, and the tender Mary felt happy when she saw our closeness. The
similarity of pleasures and ideas brought us closer together more than what
might have appeared at first glance, in fact, if it had not been for my religious
preoccupations, I would have understood better the happiness of this mutual
harmony.
When we found ourselves alone, my brother asked me in respect of the
impressions I had received that day and he immediately proceeded to
investigate my thoughts as usual.
This time caused me quite an ill effect the sermon my brother gave me
for my withdrawn character and for the abuse I made of the devotion that
lead to the forgetfulness of my family duties.
My brother went to bed irritated against me and the next day I asked
him to forget my neglect of the small duties for the sake of the aspirations
of my soul. My brother made a gesture of pity and thick tears furrowed his
cheeks…………………..……….……………..……………….……………
……….……………………………………………………………………..
I will not speak any more of my brother, he died a short time after this
incident; but this recollection that moves me, is quite fitting here so that the
reader may have a just idea of my aptitudes, and that he may thus have a
better understanding of things that would otherwise seem incredible to him,
had he not find himself prepared by the elements in concordance with the
designs of God.
During the day a few visitors arrived, amongst them was Joseph of
Aremathea. He as a friend of my father, quickly familiarized himself with us.
Wealthy, patrician and Hebrew, Joseph found himself for these reasons in
relation with the wealthy as with the poor and oppressed of the Judaic
religion.
He spoke to us of the traditions of Jerusalem, of the chosen Society, of the
sufferings of the Hebrew town, and the sweetness and naturalness of his
language were such that no one could have ever suspected the difference of
our social condition. He awakened the determination of my mother toward
the cultivation of my intelligence and he asked me what my aptitudes were
and my regular duties. The fantasy of my religious practices made him smile
and it seemed to him that my intelligence was completely retarded.
38
 ″Be more sober in your practices of devotion, my son, and augment
your knowledge in order to be able to convert yourself into a good defender
of our religion. Exercise the virtue without ostentation, but also without
weakness, without fanaticism and without cowardice. Cast aside from you the
ignorance; embellish your Spirit such as the God of Israel commands it, in
order to understand his works and to be able to appreciate his mercy. I will
speak with your father, my son, and I wish that each year he sends you here
during a brief time in order to study the laws of men and the laws of God″.

From the first conversation of Joseph of Aremathea with Jesus of

Nazareth you see, my sons, how Jesus was able to educate himself despite his
permanence in his modest condition of carpenter.
Men of the stature of Joseph of Aremathea sow the seed and God
permits that this seed gives fruits. Men similar to Joseph of Aremathea, put
in manifest the Providence and these type of miracles take place today as
they took place in my times.
I went to the Temple of Jerusalem for the first time the eve of the great
Sabbath, (Passover) taking me a woman named Lía, widow of a merchant
from Jerusalem.
We were both quiet on the west side of the Temple. The silence was
only broken by the whispers of many doctors of the law that occupied
themselves of the decrees recently promulgated and the arrests to which
these had given place.
I was praying in my habitual position, with the face between my hands
and on my knees. Little by little the voices that broke the silence of the
temple broke also my prayers and they awoke in my Spirit the desire to listen
to them.
Finding myself amid the darkness I thought to be able to get closer
without being perceived by Lía. I stood up on a stool, hiding the best way
possible. The doctors of the law were discussing; some with the purpose of
making a manifestation in favor of the Israelites apprehended during the
function from the previous day; the others advising to prescind from it. I
came closer especially to the sacred orators; they perceived me and I heard
these words:

39
 ″Pay attention to this boy, he is listening to us, perhaps to get us
to agree. God sometimes bestows to children the gift of wisdom
among discussions that surpasses the intelligence of their age″.
I stood on the tips of my toes to observe better the person that had
pronounced these words. He approached me saying to me:

″The mother that has raised you, has taught you that God loves
us all, is it not true? and you relate this knowledge of the love of God
toward his sons, with the knowledge of the love of the sons for one
another; very well, what would you say of the wealthy sons, free, full of
health, whose brothers find themselves amid poverty, in the
abandonment, debilitated by a sickness and enslaved in a prison?″

To these men in the abundance, I responded without hesitation, I

would shout to them: ″Go, brothers, go, help your brothers, God
commands it to you and your courage will be blessed!″
I saw the man that had spoken to me smile, who said: ″GOD HAS
SPOKEN THROUGH YOUR MOUTH, MY SON″, stretching out his
hand to me at the same time, which I shook between mine, trembling of
emotion. Immediately I rejoined my companion, who had been observing me
from the outset of this scene. She asked me: do me the favor, child, of
teaching me also what God wants to say with these words:

″The children will have to listen without expressing an opinion

and to grow up before pretending to elevate themselves to the
dangerous condition of manufactures of moral and of given advices″.
I answered: ″Your God, Lía, is a despot. Mine honors the
freedom of thought and to speak. The weakness of the slaves
constitutes the strength of the patrons and infancy prepares the
youth".

I read in the eyes of Lía the surprise full of satisfaction and we went
back. With Joseph of Aremathea, who was at the house, I held a
conversation so out of the customary in my lips generally little

40
demonstrative, that my mother asked Lía what she had given me to drink
along the way.

Your son, dear Mary, is destined to great things, answered Lía. I

say it in front of him: You are a fortunate mother and your womb is
blessed.

I felt as if I were suspended when I heard this prediction and my life

appeared to me more than ever to be under the influence of the designs of
God.
Woman of Jerusalem, the poor child that has followed you up to the
Temple of the Lord blesses you even today!
The following morning we went back to the Temple. Large was the
crowd and with some difficulty we made our way across the atrium. Finally I
found a place and I began to observe in stupor everything around me.
The light penetrated through openings made to that purpose at the
points of juncture of the walls with the dome of the edifice. All those
openings were covered of cut branches, so that the light was intercepted and
dim replacing it with beams of light supplied by giant bronze apparatuses.
In the inspection that I made of all the things, I discovered the doctor
of the law that had interrogated me the day before. My mother asked me in
that moment the motive of my distraction and I gave her this culpable
response:

My mother, continue with your prayers and do not occupy

yourself of what I do. There is nothing in common between you and me.

I drew this consent and this insolence from the state of exaltation of
my Spirit, motivated by what happened earlier, in view of my future
superiority, and I comprehended so little my mistake, that immediately I
directed my attention on other details. A doctor was speaking of the Justice
of God and I compared this man with the angel Ralph descended from
heaven, in order to make the listeners comprehend the divine word.
I believed above all the divine word when he said out loud:

41
 The Divine Justice is your strength against your oppressors, oh
town! She dazzles your eyes; she rises before you when you
contemplate the setting of the Sun, when your spirit revolts at the sight
of the cruelty of your masters! This Sun does not hide, this martyr does
not die, oh men! He is going to shine and to proclaim in another place
the Justice of God.

I was listening to these teachings with a fervent avidity. Finally the light
was made in my Spirit...I saw, oh, my God, your mysteries shine before me, I
read in your sacred book and I understood the magnificence of your eternal
justice! – I constructed in my mind radiant concepts, I illuminated myself of
the divine clarities, I formed foolish projects, but generous; I wanted to
follow this Sun and those martyrs in the unknown spaces……..
…………………………………………I came to myself at the call of my
mother. I looked at her for an instant with the distrust of a soul that does not
dare to open up, because she knows that the enthusiasm, as the warmth, is
lost at the contact of the cold.
Our Celestial Father, I said to her finally, casts in my Spirit the germ of
my firm and strong ideas. He rules my heart; He has in his hands the thread
of my will; He directs toward me the wisdom of his designs; He seizes all the
moments of my life; He wants to destine me to great works….In one word,
my mother, leave, take care of your duties; leave your son to his Father who
is in the Heavens.
Be quiet, said my mother to me. –– You have been brainwashed,¹ poor
boy! –– I am telling you that God does not need you!...Let's go, let's go!
My mother had to resort to the intervention of my father in order to
make me leave.
The next day we went back to Nazareth, living Jerusalem.
¹ ″You have been indoctrinated″ would be the literal translation, but in my view it is the
Spanish meaning I indicate. I endeavor to translate the most literally possible, doing it with some
liberty only when, if I were to stick to the letter too literally, the translation would not be a translation.
Since I do not know whether the defects of style, (the punctuation is also somewhat defective)
stem from the original or from the Italian translation I have before me, I seek to place the work in the
hands of the reader as close as possible to the one I translate and that has motivated the enthusiastic
opinions of the prologue, because I am convinced that it is the reading of this that has influenced the
numerous requests of the work. I leave then up to the reader to interpret what he reads as his best
judgment allows him.

42
 I wish to proceed with the major circumspection in these matters for the same reason that my
mode of thinking in their respect is well known, it is to say the little importance I give to these works,
as means of inquiring the truth and to tend toward the good, being enemy, as I am of all personalization
that one wants to make with respect of that which is impersonal: The truth and the good. To these there is
no authority, divine nor human, that can add or detract something from them. The work of Jesus could
have had an influence in humanity guiding her toward the truthful and the good, but nothing can
influence upon that which is truthful and good.
My Gospels constitute the study of the facts and the phenomena. The word of the God of
science is in its entirety written in the grand Book of Nature. This is, to my opinion, the one that ought
to constitute our Bible. – (Note from the Translator)

43
 CHAPTER II
The Master points out the manifestation of his freedom of conscience breaking off his
dependency from the parents in such sense. He refers to his studies and to his admission
in the Cabbala per introduction of Joseph of Aremathea.

F
ree of my customary submissiveness, by the testimony I had
manifested of my freedom of conscience, I placed myself outside
the norm of the filial respect and I directed myself to my younger
brothers and sisters in order to lead them to the absolute faith I felt
penetrated. I spoke to them of the divine lights and my fervor did not
diminish in spite of the little attention they paid to me and the disdainful
silence of my father.
Thus one year passed. Tired of my lack of intelligence for all the things
referent to the manual labors, my father consented finally in sending me to
Jerusalem. It was convened that I would study there during some months
and that upon returning more reasonable to Nazareth, my father would use it
as a motive to allow me to continue my education in the coming years.
I received this news with enthusiasm. My mother cried as she embraced
me; she found herself seized by the double impression of my joy and our first
separation.
I walked with my mother and soon I found myself placed in the house
of a carpenter who would teach me my father's trade and would allow me to
go out under the tutelage of Joseph of Aremathea.
I first studied philosophy with precise ideas on the immortality of the
soul. My notions of history were weak and it cost me much effort to fix my
Spirit in the circuit of the exact sciences. Astronomy called my attention due
to the splendid wonders that unfolded before my eyes, but the contemplation
of these wonders drew me away from the curiosity of these demonstrations,
persuaded as I was of the insufficiency of this theory.
The Romans and the Hebrews had scarce notions of the astronomy of
the Egyptians; but in the warring towns and in the conquered, science makes
little progress.
I practiced the observance of the Mosaic law with scrupulous
exactness and the fantasies of my imagination dwelt in the sacred dogma. But
little by little strong tendencies toward a more elevated spiritualism made me

44
wish the great manifestation of the soul with the soul in the vast horizon of
the universal alliances. Devoured by an immense wish of discoveries that
seized all my faculties and of the distressing expectation of the unknown, that
tormented my dreams and saddened my thoughts of solitude, I begged, I
pleaded to Joseph of to explain to me the mysteries of the Cabbala, called
also science of the Spirits.
I had heard speak of this science as a danger to the intelligence, and I
had been assured that those that occupy themselves openly of it made
themselves object of pity if not of scorn.
But I also knew that many men of good social position, demonstrated
scorn for the science of the Spirits only as human respect toward the general
opinion, opinion that based itself on religious scrupulous kept alive by the
priests.
Joseph received my curiosity quite badly. The Cabbala, according to
him, served only to produce the confusion, the anxiety, the seed of the revolt
in the weak Spirits.
And how could I, so young, distinguish the chaff from the grain, if the
majority of the men allowed themselves to deviate from the straight path by a
false esteem of this science and by fatal advices given with lightness and with
ill purposes?
I kept at it repeatedly until he gave in to my insistence, or illuminated
perhaps by a sudden vision, Joseph consented to initiate me in the science of
the Spirits.

The Cabbala, Joseph told me, dates back to Moses, and after
Moses,¹ that maintained relations with the Spirits, but who gave
theatrical appearance to these communications, the Cabbala served
always to the men of imminent gifts in order to place in the bosom of
humanity the precious demonstrations gathered in the affinity of their
souls with the wandering souls in the Heaven of God.

¹ From it are found proofs in diverse passages of the Bible. As for Jesus, the Cabbala could
have well served him as motive to awaken in him the psychic aptitudes, of which without a doubt he
came exceptionally gifted. The first Christians undoubtedly practiced the invocations in their daily
reunions, which ought to be the fruit of the teachings of the Apostles.

45
 The Cabbala dates back to Moses, to us that see nothing farther
than Moses, but the Cabbala must be as old as the world. She is an
expression of the personality of God, that confers sonority to space
and rapprochement to the infinite.
She constitutes a law so great and honorable to the Spirit, that
this defines it as an aberration, when his aptitudes do not permit him to
study her, or he receives all sorts of shocks and afflictions if he studies
her without comprehending her usefulness and her objective.
The men that speak to God without having a conscience of the
majesty of God, do not obtain of the prayer but a dried fruit, that the
imagination presents them as a delicious fruit.
But the bitterness soon makes itself felt and thus is explained the
dryness of the soul, the isolation of the Spirit and the poorness of the
devotion.
In the sciences of the spiritual communications, the Spirit that
deviates from the fundamental principle of this science, does not
obtain anything truthful and useful. He can direct himself to elevated
personalities, but mediocre personalities answer him and he walks as a
blind man, slowing him down more and more in the scabrous path.
The fundamental principles of the Cabalistic science reside entirely
in the abnegation of the Spirit and in the freedom of his thought with
respect of all the religious notions acquired previously in his state of
human dependency.

I promised Joseph much prudence and respect in the study of this

religion, of which my soul and my Spirit were enamored, with the fanaticism
of the great aspirations.
Joseph listened to me with the presentiment of my predestination to
the honors of God (thus he confessed it to me afterwards) so great was the
warmth of my words and such was the unction of my gratitude. Two days
after this conversation, Joseph took me to a reunion composed of men most
of who were of mature age. There were about thirty men and they did not
show signs of surprise at our arrival.¹ We all gathered around the orator.

¹ I perceived they were waiting for us.

46
 The Cabalistic sessions were opened with a discourse. In it was made, as
exordium, the enumeration of the motives that imposed the vigilance so
that no one would be admitted in the assembly except neophytes of who
could respond the eldest members. Therefore a member newly accepted did
not have the right to introduce a novice. Many years of affiliation were
needed in order to attain the patronage, but this patronage never raised any
oppositions.
Those younger than twenty-five years old were excluded, as well as the
women; but the exceptions, many times repeated, made illusory this
obligatory disposition.
I was amongst the number of these exceptions.
Many men arrived still after us. Silence was immediately called and the
doors were closed.
The orator deduced the special characters of those reunions in the
midst of a population that ought to be feared by its ignorance and to deceive
it in order to work for its freedom. Immediately he emphasized the principles
of self-preservation, as I said it already, and he paid homage to my
introduction to the fraternal sanctuary, directing to me a few words of loving
recommendations.
All of it, except that which referred to me, was repeated in all the
sessions and took little time.
We engaged at once in a beautiful argumentation in respect of the
spiritual light and of the means in order to transform it into active messenger
of the wishes of the Supreme Being.
Supreme Being! –– These words made all the heads bowed down and
when the eloquent voice was not heard, a magnetic shivering made manifest
an ineffable adoration. A few questions gave rise to wise and conscientious
answers. Magnificent pages were studied, apparent contradictions and
passing doubts were explained and dispelled. Some profound demonstrations
placed precious seeds in the Spirits of the novices, and the intensity of the
fraternal love of all the hearts was manifested with a long invocation to the
Divine Spirit.
This session left my soul especially desirous of the joys of God and my
Spirit in a profound withdrawal in order to deserve these joys.
We did not speak a word until we arrived at my residence.
See you tomorrow, Joseph said to me, as he parted.
47
 The following day Joseph directed me in my first practices¹ and he
expressed satisfaction of the results. My return to Nazareth gave a respite to
the labors of my Spirit.

¹ It is clearly seen here that this is about mediumistic practices, because, if although he was in
communication intuitively with the extra corporeal plane, there is no doubt that the materiality of the
phenomenon, it is to say the form of the communications, he learned from the Cabbala.

In the interval that begins with my fifteen years of age, up to the death
of my father, I spent the major part of my time in Jerusalem.
Distinguished by his probity and for having maintained all his children
on the straight path of honor and simplicity, Joseph died surrounded of the
general esteem and the affection of his family. I was, as I said when I began
this narration, twenty three years old exactly, and I again take the threads of
the details interrupted by the glance cast upon my first years.
Joseph of took me as his son when, away from my family, I went to
ask him for shelter and protection. He helped me obtain the forgiveness of
my mother. My mother not only forgave me but also gave me permission to
follow my inclinations and an independent life.
As the light from above penetrated greatly in my Spirit, he saw himself
overcome more each time by the aversion toward the dominant social
institutions. He recognized surely the human depravity, but he considered
also the unfortunate condition of men and I directed my thought toward the
future I dreamt of confounding them in the tenderness of their Father and
mine. My presence in an assembly of doctors was welcomed favorably and I
position myself from that day forth in open view as a sacred orator. Assured
by my old conspirators, I was able to devout myself to the study of the men
that governed and the events.
In my house of Jerusalem I thought in my future works and I sought
prestige among the poor classes rebelling myself against the wealthy, the
powerful and the arbitrary laws. But this was not a partisan work, a
participation in the purposes of rebellion of a town, since I was offering to
God my life in order to save the human race. The passion of my heart made
me forget the difficulties and, often, with the face inundated in tears, my
hands stretched out toward an invisible object, I was discovered in a position
that appeared critical to my reason. My friends humiliated me then with such

48
demonstrations and sarcasms, that I withdrew to ask God to forgive me for
my transports, accusing myself of proud wishes.
The populations of Judea represented to me the world, which was a
source of amusement to the confidants of my delirium, and they were not the
least surprised at my self-imposed reservation before their mockeries.
Posterity has not concerned itself of the life I led in Jerusalem; it ignored the
phases of my existence and it was not moved but of my preaching and of my
death.
But such preaching ought to have been comprehended that it had been
meditated, as also had been foreseen my death as crowning of my acts long
before of being accused of revolutionary and accusing me vehemently as
baneful by the same ones that surrounded me. How could I have accepted
my mission and my sacrifice had I not penetrated myself of the knowledge of
things?
I repeat it, then, the light of God penetrated in me, it concealed from
me the difficulties that were being raised in the human world and it did not
allow me to see but the goal, which was that to guide the Earth by a path of
prosperity and of love. Elevating my personality, but attributing to God this
elevation, desirous of popularity, but resolute to employ it exclusively in the
good of others, measuring with a glance filled of light that gave me the study
of the laws and of the epoch, the peril of death that I had to defy and the
thorny paths I would have to go through, I had reached the profound
conviction of the efficacy of my means.
Democratic by inclination rather than by political reasoning, defender
of the poor with the sole idea of leading them toward the transfigured image
of the future and disdaining the temporal goods because these seemed to me
the destruction of the spiritual faculties, I put in practice even with the
persons of my circle, the rigorous observance of the precepts I had the
intention of establishing as principles of a morality powerful and absolute.
I undermined the foundation of the ramparts of the flesh, swearing
before God to respect the Spirit at the expense of the body and of sacrificing
the tendencies of the flesh before the sensitiveness of the soul and of
remaining my own master in the midst of the violence of the carnal passions
and of elevating myself toward the high regions pure of all human sensual
love; of fleeing from the company of happy people in the idleness and of
seeking out the laxity and unhappiness in order to convert them in
49
repentances and hopes; of putting out in me all sentiment of self-love and of
illuminating the men in the love of God; of adding to the moral preached by
elect Spirits the fraternal morality preached by an obscure son of artisans; of
combining the practice with the theory, leading a life of poverty and
privations; of dying, in end, free of the human bonds and crowned by the
divine love.

″With your powerful hand, oh my God, you have directed

my actions and my will, since your Servant was nothing more
than an instrument and the purity honored the Spirit of the
Messiah before this Spirit found himself united with the human
nature in the personality of Jesus″.

My brothers, the Messiah had lived as a man upon the Earth and the
New man had surrendered his place to the man penetrated of the celestial
greatness, when the Spirit saw himself honored by the glances of God in
order to be sent as envoy and mediator.
The Messiah had already lived upon the Earth because the Messiahs are
never sent as mediators in a world they had not inhabited previously.
The greatness of the new light, of the law that I have brought by divine
inspiration, is enveloped all in our sacrifices and in our reciprocal love that
elevate us fraternally toward the universal communion and toward the peace
of the Lord our Father. My sacrifice was of love in its most intense
expression, love toward the men inspired by God and the love of God that
sustains the Spirit in his human weaknesses.
My brothers: the sadness of Jesus in the garden of olives and the agony
of Jesus on the cross was seen mixed of strength and weakness. But the love
of the Father leaned upon the sadness of Jesus and he rose up saying to his
Apostles: MY HOUR HAS COME.
The sweat of blood and the long tortures had diminished the paternal
love; but the tenderness of the Father revived the dying heart, and Jesus
pronounced these words:
FORGIVE THEM FATHER, THEY DO NOT KNOW WHAT
THEY ARE DOING. YOUR WILL BE DONE; IN YOUR HANDS I
COMMEND MY SOUL.

50
 I repeat it to you, my brothers, the purity of the Spirit was inherent in
the nature of the Messiah, before he found himself among you as Messiah. I
repeat it to you also, that the designs of God sow the seed in one time so that
it will bear fruits in other time and the Messiahs are nothing more than
instruments of the divine mercy.
The word of God is eternal, she says:

″All men will become wise and strong by the love of their
Father″.
The word of God is eternal, she says:
"Love one another and love one another above all things."

She says:
"The advanced Spirit feels humiliated, in the flesh, when he takes
part in the infantile diversions″.
"Penetrated of the greatness of the future, he honors that future
and he devours the obstacles that are opposed to his freedom."
"All humanities are sisters: all the members of these humanities
are brothers and the Earth contains but cadavers."
"The true country of the Spirit is found splendidly decorated by
the divine beauties and by the clear horizons of the infinite."

My brothers: God is your Father as He is mine; but in the florid

country wherein they are found and the Messiahs take the title of Son of God
belongs to us by right. Call me, then, always Son of God, and take me for a
Messiah sent to the Earth for the happiness of his brothers and glory of his
Father. Illuminate yourselves with the light I shine before your eyes. Console
one another, forgive your enemies and pray with a new heart, free of all stain,
of all shame by this baptism of the word of God, that I communicate to your
Spirit. The Messiah again is sent in your aid, do not reject him and work in
order to participate of his glory. Listen to the word of God and put it into
practice. The divine mercy calls you, discover the truth with courage and
march to the conquest of your freedom through science.
Cast aside the dangerous apathy of the soul in order to aspire the
delicious harmonies of the divine thought and take from the book I dictate to
you the principles of a new life and pure. Do good even to your enemies and
51
make progress with firm step in the path of virtue and of true honor. Virtue
combats the bad inclinations and the true honor sacrifices all the prerogatives
of the self for the tranquility and happiness of the soul sister.
My brothers, I bless you as I close this second chapter.

52
 CHAPTER III
Apostolate of Jesus in Damascus, wherein he was respected and admired as prophet. From
Damascus he went to Tyre. He spread the good in those cities and other points he
traveled through with his teachings and with his particular advices. Jesus also speaks of
John the Baptist.

M Y BROTHERS: My stay in Jerusalem during six consecutive years reveals

the preliminaries of my mission.
At twenty nine years old I left Jerusalem in order to make myself
known in the surrounding towns. My first attempts in Nazareth were
unsuccessful. From there I traveled to Damascus wherein I was well
received. I deemed necessary a great distance from Jerusalem in order to
deflect from me the attention of the priests and the agitators of such city.
The priests had begun already to pay too much attention on me; the latter
knew me since long before and I had to avoid the persecutions in those
moments and to abandon all participation in the popular turbulences.
In Damascus I was not bothered on the part of the governmental
authorities nor on the part of the elements of discord, that often infiltrate the
heart of the masses, or by the indifference of my listeners. Congratulated and
feared by the majority as a prophet, I left there a remembrance of some good
scattered in part with my general instructions and in part with the advices of
personal application to the situations of my consultants. I left that city in the
middle of summer and I moved to another populated center.¹

¹ Tyre. (the name of the city was requested by the medium.)

I studied above all the religion and the customs of its inhabitants and I
became convinced that the pagan religion, professed by the state, gained few
true devout. The men, devoted to commerce, were not so scrupulous in
religious matters. The women, ignorant and dominated by the crazy
attachment to the body, sunk their existences into the sad and degrading
slavery of the luxury and the moral degradation. The priests taught the
plurality of gods. Diverse wise men preached sophisms, inculcating the
existence of a superior Divinity that had other lesser divinities under its
dependency. Some disciples of Pythagoras humiliated the human nature in
the future, condemning it to enter in the envelope of any animal. Some

53
honored the Earth as the only world and others comprehended the majesty of
the Universe populated of worlds. There were those that digressed in the
field of the suppositions and who taught the moral basing it in the
immortality of the soul, which divine origin they sustained. There were men
fatally condemned toward the stupefying of humanity, making predictions
and casting oracles. There were, in end, men that worshipped the Sun as the
king of nature and the benefactor of all that exists.
Wanting to give a denial to the major part of these beliefs, I had to
limit myself in the beginning, to the teaching of the adoration of one only
God and the fulfillment of the fraternal duties. But, thanks to the protectors
I was able to gather around me amongst those interested in shaking off the
power of the priests, soon I found myself in excellent conditions to teach the
doctrine of the future life.
Penetrated of the high protection of God, my words carried the
strength of my conviction. Far away from my country and poor, I was sought
out by the men of good will, and the women, the children and the aged
disputed amongst them the honor to serve me and to converse with me.
One day in which the heat had been suffocating, I was sitting down,
after the Sun had set, in front of the house where I had rested. Dark clouds
were moving toward the West; the hurricane was approaching and the people
that were late passed by in a hurry in order to reach their homes. As usual, I
was surrounded by children and by women, and the men, a bit further away,
waited for the rain, of which a few drops were already falling, to force me to
go inside the house. Nature in struggle with the elements presented before
my Spirit the following observation:
"In all is manifested the kindness of God and men will have to
comprehend the duties that impose on them the title of Lords of the
Earth, that are bestowed, taking advantage of the lessons that the Lord
of the Universe grants them.
"Become aware, my brothers, of the tempest that brews in your
hearts when the passions invade them, comparing it with the efforts of
the tempest, that is here brewing.
"The same phenomena are placed in evidence. The sovereign
hand of God is the dispenser of the gifts of the warning, thus as the
testimony of the reproaches.

54
 "The tempest will soon break. Where are the birds in the sky and
the insects of the Earth? –– Safe from the tempest, in respect of which
the Divine Providence has forewarned you.
"Woe betide the imprudent and the proud that have not heeded
the warning to sleep in the laziness and to defy the laws of destruction!
They will be swept far away by the gust of wind of the hurricane.
"The tempest that brews in your hearts, my brothers, announces
itself with the necessity of illicit pleasures or degrading to your Spirits.
Where do the weak men or the proud men find themselves after the
relief of their passions? –– In the damned place in which the sadness of
the Spirit is an expiation of their craziness.
"The serenity of the sky, my brothers, is the image of your souls,
when they find themselves freed of the black preoccupations of life.
The hurricane followed by the sweet harmony of the elements is that of
the man that had conquered his passions.
"My brothers, the hurricane trembles threatening….but let us
bless the Divine Providence! –– The birds in the sky are protected. The
passions beckon you, the hurricane is near, the tempest is brewing, but
you are forewarned and you will come out victorious.″
The voice of a young girl answered:
"Blessed be you, Jesus the prophet, that demonstrates the
kindness of God and that scatters the sweetness and hope in our
hearts."
The familiarity of my conversations allow these forms of admiration, at
the same time that it favored often, the questions that were asked of me with
a personal end.
A moment afterwards the hurricane was in all its fury.
I have clear memories of my emotions in the midst of a town so
different of the towns I visited afterwards, and there is no example of the
perils that only with ability I evaded there.
Everywhere the Messiah Son of God, announced himself with severe
words, directing himself to the rich and powerful; everywhere the Son of
God, was insulted and despised by those he accused; but there the
precautions and the patience of Jesus earned him the love without reticence
of the town and the support of the aged.

55
 All the perspicacity of Jesus was put into play in that famous city and of
mundane pleasures, at the center of the pleasures and the most unrestrained
luxury, in that part of the world most experienced in the transactions, the
trade, and other minute commercial details. Never Jesus displayed such great
ability and made so many friends as there. Never the Apostle was so deeply
felt as by those pagans of frivolous Spirit and immersed in the practice of a
happy and sweet existence.
The sad objective of Jesus, humanly speaking, dates only from the day
he abandoned the far away towns in order to direct himself only to the
Hebrew populations, always obstinate in contradicting him and to calumniate
him. Few are the men that have the courage to accept opinions that clash
with those of the majority. The majority of the Hebrews believed that the
authority of the dogma rested on the authority of God and that to preach the
majesty of God independently of the ties that had attached to it the
ignorance of the barbaric towns was to profane the established cult, making
it undergo human modifications, disapproved by God, author of the same
cult.
After the purification of my terrestrial life and of the progress made in
the path of the spiritual honors, I descend with joy to the narration of this
life now that my remembrances are freed of the human ingratitude and I
participate in a more ample manner of the ills of the totality of the Beings,
when I rest in the affection of someone amongst them.
Let us put aside, then, my brothers, that which separates me from the
days I spent in the midst of that town, let us rejoice still my soul with the
multitude that surrounded me with such respectful tenderness and let us not
anticipate the painful happenings that began to unfold with my departure
from this city.
From now on you will find me in this story as the Apostle, preaching
the Kingdom of God, shepherd that gathers his flock, teacher that catechizes
his pupils. In that city instead I was the friend, the brother, the blessed
prophet and consoler. The rich as the poor, the idle as the workers, sought
me out and they showered me of love.
Let us remain there for a moment still, my brothers, and listen to the
painful circumstance of the death of a young girl.
I have not resuscitated her, but I did place in the souls of those that
were crying, the faith in the resurrection and the hope to be reunited again. I
56
consoled the father and the mother, making them comprehend the craziness
of those that cry over the human life in front to the sumptuousness of the
spiritual life. I inculcated in all that were present the thought of the meaning
of the predilection on the part of God toward the Spirits he calls back in the
infancy or adolescence from this painful station of our destiny. My friends
manifested themselves avid to listen the demonstrations of the human nature
and of the death, above all of the latter, that left in their souls an impression
so painful that to demolish it, surrounding it of an aureole of light, was as to
throw a flame in the midst of the most dense darkness and to give movement
to a cadaver. To the ardent imaginations and to the shifting characters it is
not convenient to call attention on a point, but when this point takes
enormous proportions, due to the topicality of the happenings. I used to
choose my examples in the present happenings and never were my speeches
prepared beforehand to these men, easy to be moved, but difficult to be
dominated with the attraction of a science deprived of the excitement of the
senses.
As the death of this young girl was nearing, the father came looking for
me among the multitude and he dragged me to his house.
Already the cold of death had invaded the extremities and nature had
abandoned all struggle. The emaciated face revealed a profound illness and
her eyes did not see….life vanished little by little. The silence in the mortuary
room was only interrupted by lamentations, amid which desolating murmur,
were confounded the last breaths of the young girl. I came close then to the
dead girl and passing my hand over her forehead, I called her three times
with the voice of an inspired. In this evocation it did not involve the slightest
idea to call her back to life. Those present were not victims of a culpable
machination since my actions could not signify something else to their eyes
but efforts in order to convince them of the spiritual life. I turned around
immediately toward the father with the joy of a Divine Envoy:

"Your daughter has not died, I said to him. She waits for you in
the country of the Spirits and the tranquil hope of her soul irradiates in
the aspect of this face warm still by the contact of the soul. She has
experienced in these moments the effect of the inexorable laws of
nature, but the divine strength has reanimated her and it lifts the veil
that hid from you, the horizon.
57
 Oh, my father, console yourself! –– Joy fills me, the light dazzles
me, the sweet peace surrounds me and God smiles at me.
My father! –– The meadows are adorned of flowers, the splendor
of the Sun bends them and withers them, but the dew revives them and
the night returns them their freshness.
My father! –– Your daughter was withered by the suns of the
earth, but the dew of the Lord transformed her and the night of death
returns her to you brilliant and strong.
My father! –– The same joy will be bestowed to you if you repeat
and practice the teachings of my mother. You are the poor depositary
of bad days; I instead I am the privileged of the Lord, since I did not
deserve to suffer any longer being that the Providence distributes to
each one the sorrows and the joys according to their merits".

The grieving mother was kneeling down in the darkest part of the
room. The members of the family were surrounding her and as I approached
her they stepped aside.

Woman, stand up, I said to her with authority. Your daughter is

full of life and she calls you.
Do not believe these priests that speak to you of separation and
of slavery, of nights and of darkness. The light is found whenever the
youth arrives pure and crowned of filial tenderness.
Freedom is found in death. Your daughter is free, great, happy.
She will follow you closely in life to give you faith and hope. She will
tell your heart the words most appropriate to give them warmth, she
will reveal to your soul the reunion and the sweet embrace of the souls.
She will reveal to you the true God and you will walk guided by the
light of immortality.
Men that hear me, all of you that wish to die in the midst of the
adversity and that you forget in the midst of the pleasures of the
terrestrial favors, come close to this cadaver, the Spirit that animates it
will lean his head upon yours and the consolation, the strength and the
hope will descend toward you.
Father and mother, put in manifest the happiness of your
daughter elevating prayers to the God of Jesus: God, my beloved
58
 Father, send to this father and this mother the proof of your power and
of your love.

All eyes were fixed on the dead girl and the poor mother had stepped
forward as though to receive an answer from those lips already closed
forever...The last falling ray of the Sun was reflected on the deathbed and the
discolored flesh took an appearance of life under that passing ray. The blond
curly hair formed a frame around the face of the young girl and the heat of
the atmosphere gave a shinning and apparent movement to that head of
curly hair and humid, before the dead girl. The sorrowful emotion of those
present had been transformed into ecstasy. They were seeking the real life to
the apparent death and the greatness of the spectacle excited their already
feverish imagination; my words were transformed into conductors of
electricity and the crowd that filled the room fell on their knees yelling:
Miracle!
They had seen the dead girl opened her eyes and smiling at her mother.
They had seen her hair move under the movement of her head, and reason,
succumbing in its struggle with the passion of the marvelous, magnified my
personality in a moment with intense manifestations of admiration.
The miracle of the momentary resurrection of this young girl was left
established with the spontaneity of the enthusiasm, and the prophet, held in
triumph, thought to obey God by not denying the fountain of his future
successes.
I could speak from that day forth with such authority, that the priests
became resentful finally and I resolved to leave.

………………………………………………………………………………
Let us begin to occupy ourselves, my brothers, of the preparation of
the first meeting with John nicknamed The Solitary by the contemporaneous
and who the men of posterity converted into a baptizer. The appearances of
John were really those of a baptizer, since he also baptized me in the waters of the
Jordan, according to what the historians say.
I have to clarify some happenings that have remained obscured by the
error of the first corruptors of the truth.
John, was the son of Ana, daughter of Zachariah and Facega, man of
the city of Java.¹ He was the Great Spirit″, the compassionate solitary, who
59
was esteemed by the general affection, and the men were right in making of
him a Saint, because this word summarizes to them all perfection. He
preached the baptism of the penance and the ablution of the souls in the spiritual
waters. He had arrived at the apex of the Divine Science and he suffered by
the inferiority of the men that surrounded him. He had nothing of fanatic
and the severity toward himself exempts him from the reproaches that may
be brought against him by the severity of his speeches. The ardent faith that
devoured him communicated to all his images the appearance of reality and
he remained isolated from the pleasures of the century, which shames he
analyzed with passion. The superabundance of the expression, the skillful
selection of the comparison, the strength of his arguments placed John at the
head of the orators of that time. But the wretched humanity that surrounded
him drove him to excesses of words, to terrible maledictions, and it
fanaticized more each time the strong man that comprehended the perfection
of the sacrifice.

¹ He was one year older than Jesus.

Men of the present, you are desirous of the honors of the masses, John
was of the divine honors. You ambition the effervescent demonstrations, oh;
fortunate men and entrusted by God to honor the qualities of the Spirit and
the virtue of the heart, he ambitioned only the spiritual demonstrations and
the divine love. You take little notice of the morality of the acts when the
external sumptuousness responds for you before men; he despised the
human opinion and he wished but the divine approval. John lived during part
of the year in the places most rural and the few disciples that accompanied
him provided to his needs. Fruits, roots and milk comprised the food of
these men and clothes made of rough wool protected them from the
humidity and the solar rays. John devoted himself in the solitude to
commendable works and those that followed him were honored with his
admirable conversations. He meditated on the tender generosity of the laws
of nature and he deplored the human blindness. He descended from the
exercises of passionate devotion to the description of the temporal joys, to
the men healthy of Spirit and of heart, and the picture of the domestic
happiness was described by those austere lips with sweet words and delicate
images. The compassionate cenobite harmonized the human sentiments and
60
he rejoiced with the evocations of his thought, when he found himself away
from the masses.
The melodious artist poeticize then the human sentiments and the
divine love lent him its brushes. But in the center of the human passions the
spirited athlete, the Apostle devoted of the cause of religious principles
demonstrated himself irritated and he displayed the splendor of his genius in
order to abate the vice and to flagellate the imposture. In the desert, John
rested with God and he allowed himself to be seen as a man with his inner
aspirations; in the city he struggled with the man and he did not have the
time to converse with the Spirits of peace and gentleness. The principal
virtue of John was the strength. The strength led him to despise the greatness
and the oblivion of the material pleasures. The strength guided him in the
study of the rights of the creature and in the meditation of the attributes of
God. The strength made him consider the abuse of the pleasures as an
insanity and the wise dominion of the passions as the most simple thing. The
strength was inherent in him and justice emanated from his soul. The
elevated hope of the celestial joys attracted him toward ideal contemplations
and the aspiration toward the infinite filled him of desires. . . He did not
comprehend and could not comprehend the weakness and the mundane
attractions. He made of the greatness of God the delight of his Spirit, and the
Earth seemed to him a place of exile in which he had the care of the souls.

″Someone will come after me, he said, who will cast the anathema
and the reprobation upon your heads, oh hardened Jews in the sin, oh
pagans ferocious and impure, children infected of leprosy before their
birth… and you, powerful of the Earth, tremble! The justice of God is
near.″

The fraud and the depravity of the traditions John attacked with frenzy,
and the march of the events demonstrated that he did not respect the
crowned heads more than those of the men of inferior condition.
The spark of his potent voice sought out the unworthiness in the
palace and he revealed the crime lavishly surrounded. The scourges of the
ignorance, the orgies of poverty faced him with a sour compassion, that
manifested itself with the abundance of the word and with the hardness of
the expression.
61
 John asked the baptism of fire of the penance and he wanted the
stigma of the expiation. He preached, is true, the consolation of the faith; but
he was inexorable with the sinner that died without having humiliated
himself in his last days in the ashes of his sins. He spent half of the year in
the city and the other half in the desert. I have already made known the
difference of the mood that was manifested by effect of these changes. I am
left with the description of the ablutions and the general immersions in the
Jordan.
The Jews chose to such partial ablutions and to the total immersions a
river or a canal, and the laws of sanitation joined together in this with those
of the religion. The Jordan, in the hot season, attracted toward its shores
innumerable multitudes, and John comes down from his retreat in order to
deliver to those people his serious and anointed discourses.
His word had then that character of sweetness that he always gained in
solitude, and his reputation augmented the haste of the surrounding
populations to practice the immersions in the Jordan.
John recommended the duty of the penance and the change of conduct
after the observance of the old custom and he established that the penance
ought to be a renewal of the baptism.

Often he shouted to them: ″Of your corporal cleansing deduce

your spiritual cleansing and submerge your souls in the water of the
sacred fountain. The body is infinitely less precious than the Spirit and
nevertheless, you neglect nothing to care for it and to embellish it,
while you abandon the Spirit in the filthiness of the stains of the
wickedness, of the perdition and of the death."
Of the purity of your heart, of the whiteness of your soul take
greater care and close the ears to the vain honors of the world.
Revivify your Spirit through the purification at the same time that
you conserve your body healthy and robust with the hygienic cares.

John himself will speak in chapter four of this book and he will
describe our first meeting that took place in Bethabara.

62
 CHAPTER IV

John the Baptist speaks

I COME at the request of my glorious brother.

With the body exhausted and the soul saddened, Jesus needed
rest and consolation. He had heard speak of my person and he
wished to see me.
Ask, brothers, about the grave countenance and sweetly familiar of
Jesus: Ask Jesus about the passionate strength of John. Both will answer you
that the nature of the events of our terrestrial existence kept the seal of our
spiritual nature. In Jesus was the reflection of the divine mercy and in John
the necessity to fustigate the body. The figure of Jesus assumed at times the
distressing anxiety of the human sorrows, all the judgments of John instead
had their reason of being in the wickedness and incapacity of men. The
semblance of Jesus was illuminated with the grave but expansive joy of the
father and of the shepherd, in the semblance of John you will discover but
the black, profound and inalterable thought of the human degradation and
the shames of the conquerors. All the tenderness is seen manifested in Jesus
and his purity forms them a picture of divine poesy. John removed himself
with joy from the men and his compassion was mixed of rage and despise.
Bless God, my brothers, for the revelations of Jesus, and as for John
that adds to these revelations the concourse of his word, be convinced of the
ascendant of Jesus over his, but not of the wish of John to come toward you.
Jesus suffered from the time he left his good pagans, as he used to call
them, and the remembrance of the happy moments he had spent next to
them saddened him. But Jesus was the pure Spirit of the Celestial Country
and the impassioned sentiments of tenderness did not have to struggle in his
soul with the rigid sentiment of a rigorous duty.
The mission of the Apostle manifested itself, above all else, in the
supreme effort that pulled him away from the simple joys to hurl him in the
arms of painful apprehensions, of humiliating trials, of powerful enemies, of
the death, that he sought as the sanctuary of his fraternal thought and his
divine love.
Jesus knew that after his death he would hover over the human world
and he measured with the patient emulation of his soul that separation with
63
the conviction that one day, through progressive lights, the eternal reunion
would be reached.
Jesus wanted all the horrors of death in order to cast on his life of
virtue that last torch that is called martyrdom and to present before God the
stigmas of the sacrifice.
Let us move to the narration of the visit of Jesus to John, in the city of
Bethabara. Let us observe the carnal nature of the two Apostles and let us fix
our attention in the delicate harmony of their Spirits with their mortal
envelops. Let us descend to the level of the human writers in order to satisfy
your curiosity and let us place ourselves in manifest with a patient effort of
remembrance in respect of things lost between centuries of continuous
Spiritual works and of sublime visions. Let us direct our thoughts toward the
Earth and let us illuminate with corporal details the path of the soul toward
the eternal joys. Let us present in this book the picture of the apparent figure
of the Spirit and let us purify our thought with humility and urgency.
Jesus was tall of stature, pale face, black eyes, chestnut-brown hair and
the beard, that he wore long, was almost red. The shape of his head was wide
and energetic, the forehead was well developed and with scarce hair, straight
nose, smiling lips and his manner of walking manifested nobility. The
poorness of his clothes was not sufficient to conceal the richness of that
nature resplendent of elevation, notwithstanding the humble origin of his family
and the modesty of his character. The word drew attention and inspired
affection the person of this son of a carpenter, that loved the children and
that designated the poor as the first ones in the Kingdom of God. Perversity
halted before his glances and numerous sinners came to implore penitence
and compassion at the feet of this divine dispenser of graces and absolutions.
There were women drowned by the prestige of his physical beauty and
by that of his eloquence, but they blushed before the purity of his Spirit and
the carnal love melted with the sentiment of religious exaltation. You alone,
oh Mary, introduced a doubt in that adorable heart and from the cross Jesus
cast a glance on you of reproach and love. That cross was both your sentence
and a promise of protection to the future; from it you keep the sadness in
your soul and a promise in the Spirit; of that cross you keep a painful image
and a luminous aureole and the justice of your sentence will have been the
dazzling of your soul within a withered body.¹

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 ¹ There is in this work more than one passage, like this, in which the little clarity of the style
makes it difficult to comprehend what the intended meaning was; but I do not want to alter the text,
thus I have manifested it already. If I had in my hands the original in French, perhaps I would venture
use greater liberty in the translation, endeavoring to clarify the obscure passages. The one in question
seem to indicate that Jesus manifested an amorous weakness toward someone named Mary, while is of
the mother that this is about, and the reproach of Jesus, refers to the doubt that Mary, with her
presence and with the profound sorrow that as mother, could not conceal before the sufferings of the
son, cast in the heart of Jesus in those moments of such terrible trials. – N. from the T.

James, my uncle, says Jesus in a passage in chapter VI of the First part of this work,
accompanied me up to Calvary, James my brother, fled insane with pain, Mary Magdalene and
Mary my mother, were the only two women that witnessed my agony on the cross. This
transcription leaves clear the preceding observation. – (N. from the C.)

Jesus was the support of the weak, the sweetness of the afflicted, the
refuge of the culpable and the master of elevated teachings to all men.
Ineffable joys produced his penetrating word in the hearts of all that listened
to him thus as his clairvoyant familiarity. Precious honors were tied to his
friendship and the ingenuous souls of his Apostles, as the best temperate
among his defenders of Jerusalem, never found more complete happiness,
most profound tranquility, than during their conversations and after their
expansions of joy and consolation.
The country and the family of Jesus were found everywhere.
″The men are my brothers, he said, and all my brothers have a
right to my love.
″Where are the laws and the traditions of the family of my Father,
of the country of my progeny?
″In the eternal book.
″I say unto you: he who does not treat men as his brothers, will
not be received in the house of my Father.
″Whoever says: That man is not from my country, will not enter in
the country of the Father.
″Whoever makes two parts: one for his family and the other for
himself, will not enjoy of the gifts and the favors of the Father.
″Whoever does not combat the adverse fortune in the name of the
universal family, attaching himself only to the goods of his father and
of his mother, will not see the joy of the paternal house and he will find
but the abandonment and the isolation after his death. Abandon, then,
your father, your mother, your brothers and your sisters, before you fall
65
 into the oblivion of the law of God. This law demands the moving
sacrifice of the strong in favor of the weak and of the family scattered
throughout the Earth.
″Here are the members of my family, there are the sons of my
brothers, he used to say pointing to the men and the children that
surrounded him.
″My brothers, my friends, my sons, make preparations of your
journey and march toward the country of the Celestial Father. The
poor will be received first and the rich, that will have abandoned
everything to follow me, will take part in the general joy.
″My brothers, my friends, my sons, follow me and remain firm in
the humbleness and in the poverty.″

John's skin color was light-brown, black hair and shorter in stature than
the average. His eyes were red, shaded by thick eyebrows, which, combined
with his paleness, gave an impression of hardness to his person. But the
sonority of his voice and the expression of his gestures made disappeared
little by little the first unfavorable impression to give rise to the attentive
interest of his listeners and to win over the enthusiasm of the masses.
Jesus has spoken to you already of the word of John, and it seems
useless to me to point out to you the erroneous name of baptizer that was
bestowed to me afterwards.
My room was honored with the sweet figure of the Messiah one year
before my death. The divine mercy wanted to present me the model of the
abnegation in order to give to my abnegation greater tenderness in the charity
and major humbleness in the expression. I felt penetrated of the divine mercy
when I saw the son of the carpenter of Nazareth (since he thus introduced
himself), who took a seat among my disciples.
The light of the grace illuminated his forehead and his lips smiled when
he manifested to me his wish to speak with me alone.

"The justice of God, he said to me, will be honored in its decrees

when men will have the capacity to discern it.
"Faith will be the support of men when she frees herself of her
present darkness and she manifests herself filled of promises.

66
 "The power of God will impose the adoration once she is
explained clearly.
"To best make appreciate the justice of God it is necessary to
establish her upon his love, and love will justify the punishment. Let us
reject the gloomy shroud of the dogmas and let us make shine the
perfect love of the Creator. Justice is love and love is the divine
perfection. The eternity of the love makes impossible the eternity of
the sufferings. Without justice, where would love be? And without
love, where would the Father be?
"Let us preach, then, love, John, and let us honor justice
attributing to it the resurrection of the Spirit until his complete
purification.
"Let us prove without delay the transmigration of the Spirit,
indicating the ills that afflict the body, and let us separate the Spirit
from the body, demonstrating with pompous descriptions, the honors
of such Spirit.
"Let us explain the penetrating intervention of the divine power
with the tranquil confirmation of the faith, and, whether this power is
manifest ostensibly, or whether it abstains from fortuitous
manifestations, let us surround it with our admiration and our hopes.
"The demoralization of men depends of their natural inferiority.
"To the sores of the body we ought to procure them the
refreshing balsam and the more we ought to try to conceal them from
the glances of others the more repulsive they are.
"To the sores of the soul let us procure them equal care as the
sores of the body and let us purify the foul air with words of mercy and
spirited hopes.
"Let us uncover the sores alone with the sick and let us probe
the wound in order to heal it; but that the multitude ignore the shames
of others and only find in your words, John, the expansion of your
virtue and of your faith.
"May the favor of God reveal itself in you with delicate images
and florid and may the elevation of your thoughts not be tarnished with
the acrimony of your demonstrations.
"There are the advices of Jesus of Nazareth.

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 "Jesus needs the support of John in order to be honored and
followed and he comes as a petitioner on the part of God."

I was listening still to him who held my hand in sign of alliance. I

shook that hand and I said:

"You are the one that ought to come, if not, where do we

wait another?
"Your words are engraved in me and the grace
is in your eyes."

Jesus looked up to heaven with tears in his loving eyes and immediately
he said to me:

"The peace that comes from God is established in us.

"The pure light demonstrates to us eternal life as price of
our works.
"The Divine Justice will preserve us from the fear of men
and the high power will elevate us to perfect joys.
"May the Earth free us of her obstacles, let us free the souls
of their terrors and let us put aside the mortal remains glorifying
God."

John understood. The Justice of God freed him more than ever from
the fear of men. The year following this grand divine manifestation John
died, strong of the grace that took him away from a corrupt world. He
demonstrated amid the torture the majesty of the calm and the ardor of the
faith. He was the Martyr of his faith when he accused the princesses of the
Earth for their scandalous examples and the governors of the province where
he lived for their evident crimes.
My brothers, I have just fulfilled for you a new mission, and I leave
this place, leaving the place to the divine visitor,¹ that wishes to finish himself
the reference of our relations.

¹ The word divine ought to be taken as the expression of the spiritual elevation to which Jesus
reached. – (E. V.)

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 Good-bye, my brothers, and may the grace be beneficial to you……….
…..….………………………….……………………………………………
John's pureness, my brothers, is the offspring of his human life and the
sanctity of his Spirit did but increase after his stay upon the Earth.
The first condition of the Apostle is the firmness. John exercised it as
far as the human nature allowed it. The death of martyr gave him elevation
and the number of his works places him at the head of those that had lived
among you. The tender affection that the Apostle demonstrated to me since
the beginning grew stronger each time and the surprise of the persons that
lived with him was transformed into respect.
The penetrating warmth of my soul melted the ice that impeded the
soul of John from participating of the human suffering, freeing this suffering
from the principle of justice in order to make it shine of the mysterious gift
from the man toward the man, honoring the quality of brothers and calling
all men toward the perfection of the Spirit; given to all the Spirits the same
origin of alliance with God and the same crowning in the future, attracting
toward the heart of the Apostle, fanatic by the virtue, the ample expansion of
the fraternal compassion and of the human love, by the wish of divine love.
I left John receiving his promise to purify his thoughts with respect of
the fraternity of men; I promised him to see him again and I set off to
Jerusalem.
I counted already in Jerusalem with powerful and devout supporters,
due largely to the works of Joseph of Aremathea rather than to my personal
merits. My personality remained protected with that of that influential man,
placed there, could be said, to help pave the way that had been outlined for
me. Joseph, that saw in me a simple reformer of morality, became quite
frightened when I explained to him my projects of religious reform.
Somewhat pessimistic and clairvoyant, he employed all the means
possible to make me renounce the miserable struggle, as he used to say, of
the clay against copper, of a child against a legion of giants. Joseph had in
those moments of apprehension the vision of my passion and of my death
and of the comportment of that town that in those moments was favorable
to my ideas of reform, but whose stupid ignorance he defined to me thus as
its volubility, founded in their changeable impressions and in the rusticity of
their instinct. He painted to me with characters of fire the hate of the priests,
the defection of the persons in who I trusted and the wrath of the unmasked
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hypocrites. He weighed on the scale, with sound criterion, the shame of a
defeat and the tranquil hope in the future. He defined, amid the transport of
his heart, the torments that awaited me and the ferocious jealousy of my
adversaries, as well as the peace of an existence, spent between the friendship
and the virtue. He shone before my eyes the tender and delicious harmony of
the pleasures of the soul and he placed in front of them the fatigue and the
disillusionment of a tentative humanly devoid of any probability of success
and filled of perils, without usefulness and without glory.
The abundant reasons and the decisive logic of my friend failed before
my resoluteness.
Woe is me! –– I was beginning to move away from the sweetness, and
the asperity of my design gave to my words the harsh expression of
impatience and arrogance.
Joseph added the compassion to the affliction and the mode with
which he received my bad mood freed me of all consideration.
I communicated to him my aspirations, my intentions, the signs of my
mission, the immense wishes of my Spirit, the foolish fantasies of death, that
disturbed my dreams, and I described to him my expectations with respect of
the posterity that was lacking an initiator to dazzle her. I based the defense of
humanity in the abjection into which had submerged her the proud fanatics. I
rose up to condemn the law that condemned me personally; but this law
would perish forever while I would traverse worlds, I would facilitate
progress, I would discover ample horizons and I would live again in the
course of the centuries. I wanted the freedom of the Spirit; I surrendered my
body amid the maleficent narrowness of the terrestrial atmosphere crowning
my head the martyrdom, but I would have first conquered the double glory
of the legislator and of the Apostle.
The law of Moses said: That the kings are assigned by God to govern men.
I will sustain: That the equality of the men is ordain by God and
that the supreme authority belongs only to the virtue.
The law of Moses said: That the sons belong to the parents, and that the wife is
the slave of the husband.
I will say: That the Spirit belongs to God and that the son ought to
abandon the father and the mother before infringing the
commandments of God.

70
 I will say: That the wife is equal to the husband and that no slaves
exist in the family of God.
The law of Moses said: That the sacrifices of blood are pleasing to God.
I will say: Throw out from the temple that which stains and offer
to God the heart of his sons. Walk amid the flowers of the meadow,
never amid the massacre and the flames. Offer to God the homage of
your sorrows, of your suffering, to be pleasing to him; but do not kill
what He has created and do not profane with horrible sacrifices the
altar of the God of peace and of love.
The law of Moses said: Do not take your brother nor his wife, nor his ox, nor
his ass, nor anything which belongs to him.
I will say: Share half with your brothers of the goods of the
Lord. Whoever does not make a sacrifice of himself in favor of his
brother will not enter in the Kingdom of God. The robbery and the
adultery are odious because they insult the justice and the charity. Do
not manifest, then, your inclinations, your illicit desires, repent instead
before the glances of a man has perceived himself of that humiliation
of your Spirit. Practice the good without ostentation, pray with the
elevation of your hearts and reconcile yourselves with your enemies
before entering the Synagogue.
………………………………………………………………………………
I no longer found myself in the times of the early days of my timid
studies in respect of the human needs and the nature of my enthusiasm does
not resemble the temerity of adolescence. My penetration into the future had
its origin in the ardor of my will. I spoke with a divine emanation and I
enjoyed a pure ecstasy in the wonders of the celestial country. Afterwards I
came back to reality, more enterprising, more indefatigable, more heroic than
before, for the fulfillment of my mission. My death seemed to me useful, to
flee from her would have seemed to me shameful and vile.
Could posterity forget me perhaps?
No, answered me an inner voice, posterity needs you, the future rests its hopes
in the new law; the vestiges of your blood will make spring up virtues.
I ought, my brothers, to demonstrate to you the different effects of my
purity that had as motive different causes in two epochs of my life.
I place the first epoch within the elapsed time up to the death of my
father.
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 The purity of my youth was a reflection of the nature of my Spirit
hurled toward the harsh captivity of the flesh.
The purity of my virile years was the fruit of a victory and the luminous
aureole that accompanies me is the recompense of that victory.
My death of man was the freedom of my Spirit, and my elevation was
conquered in the human body.
The divine Law is absolute and the progress of humanity, the same as
the individual, is fulfilled without deviations, within the Justice of the
Creator.
Let us come to this conclusion, my brothers: Remain in the belief of
my purity as Spirit prior of his last incarnation; but humble yourselves as for
the direction of your humanity, that leads all of its members within the same
conditions of existence.
March of the terrestrial humanity, you drag along in your rapid
movement the most beautiful flowers as the most deformed roots. But if in
this movement the flower loses its perfume, ah, so much time is needed to
recover it! But if in its movement the defective root sprouts into beautiful
shoots, ah, the sweet dew will give it strengths and it will make it grow in
better temperature!
Admirable alliance of the Spirits, demonstration of the fraternity,
you describe the adorable kindness of God and you explain her justice!
To the terrestrial humanity I had come to give my life of man, my
sufferings of man, my thoughts, my works, my compassion, my love....But in
this new pilgrimage of my Spirit, my memory would deny me the support of the past
and my strengths would weaken often. As man I would feel the sting of the
flesh; as man I would suffer due to the flesh, and the combated affections
would weigh on me as remorse; as man I would get tired of men and I would
suffer nonetheless by the abandonment of men, as man I would receive
proofs of compassion from the Spirits of God; but nothing ostensible could
give me the faculty to challenge, to change the order of nature; as man, in
end, I would be subjected to the human law and the justice of God would
not alter, for me, his immutability.
My Brothers, it is advisable that you forewarn yourselves against the
unfortunate craziness of the superstition. Abandon the culpable fictions of
the passions of the epoch and the sad teachings of the past and rejoice your
Spirits with the absolute principle of the faith. This principle rests in the
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eternity of the natural laws and in the perfection of its author, in the light
bestowed by the grace and in the efficacy of this light to the general good.
Make yourselves deserving of the grace and work in the light. Those
that are now superior to you have worked and comprehended. Those that
favor you have still a duty to fulfill, efforts to carry out in common, strengths
to gather from the bosom of the Divinity and honors to be earned. The ideas
of betterment always make the heart beat of the great Spirits. The general law
of the humanities is that to march forward, that of the pure Spirits is to bring
the light to humanity.
My brothers, the word of Jesus rests there in order to bring you the
light. The carnal life of Jesus brought the light, and the Messiahs of all the
worlds and of all the centuries have been sent to spread the light. But these
Messiahs incarnated in the flesh, make common cause with the humanity
who they ought to help, they have the same human likeness as the rest and
there is nothing that could free them of the tendencies inherent of this
nature. Make then to all the same bundle of trials and the same weakness of
the organs, the same material sensitivity and the same oblivion of the past in the
human nature. Honor the Justice of God, majestic and strong in its direction.
Of the purity of Jesus made man do not judge in his manifestations counting
in his anterior purity of Spirit, but do comprehend the struggle of the Spirit
lost in the flesh and obliged to subject himself to the laws of such flesh.
In chapter V, the continuation of this relation will have as object the
knowledge of my Apostles and of my power as Son of God, exaggerated title
and filled of temerity, but overflowing of promises, which I bestowed to
myself in order to elevate my mission and to dazzle the masses, title I
deserved for my just adoration of our Father.
The law had to punish me as blasphemous, no one would have been
able to save me. I knew it and the meditations with respect of my death
formed my delight. She carried within the voluntary sacrifice of the terrestrial
affections, and my mother, my brothers, my sisters, converted themselves to
me in members of the human family in the midst of the general thought and
fraternal of the union of the souls.
My brothers, I say to you, I will be back shortly.

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 CHAPTER V
The Master occupies himself of his messianism, from which derived the title of Son of God,
taking it resolutely. His preachings gave rise to a serious opposition, and in order to calm
the ill will of the clergy he resolved to leave for awhile to Capernaum.

M Y BROTHERS, the title of Son of God elevated my mission purifying my

human personality in the present and it ensured my doctrine to the
future. With this title of Son of God, I was renouncing to all the
honors, all the ambitions of the Earth and my Spirit ought to come out
victorious in his struggles with the carnal nature. The title of Son of God,
would have converted itself in a means of prestige in order to dominate the
masses, while I could afterwards explain it opportunely to the men more
illuminated. Such prestige would provide me the possibility of carrying out
my foundation and of ensuring it. Posterity preoccupied me above all and its
consent seemed to me to depend of the faith that I will inspire, considering
my light as a reflection of the celestial light.
All in all, the solitude raised doubts at times and apprehensions in my
Spirit and I asked myself then if the whole of it consisted really the objective
of my life. Perverse Spirits will have perhaps led me on a false path? Would it
be fruitful the sacrifice of my tranquility and my human joys? Or my power
of Son of God would come crushing down miserably? –– Fatal indecisions,
you clearly put in manifest the weaknesses of the Spirit when he finds himself
enveloped in the corporal nature!¹

¹ However elevated the Spirit may be, his action upon the Earth has to forcibly be imperfect
and poor, having to limit himself to the possibilities that allow him the organism he animates and the
environment in which he acts. To it are able nevertheless to rise above the potentialities of the soul, in
accord with the level attained by her; but it has to be at the cost of a tenacious struggle, renovated by
the Spirit in each new incarnation, against the passions resultant of the conditions of the animal life in
the midst of which he has to develop, as he is bound to all the laws and contingencies. This
observation suffices in order to become aware of the exceptional level of the personality of Jesus, when
seeing him proceed constantly, within the most complete dominion of himself, with such detachment,
with such elevated ideals and such profound love toward men, that nothing equal could be supposed.
Combined in addition to his action an admirable clairvoyance and a perfect conscience in respect of
the march he was undertaken and of its objectives, resting everything on an unbreakable faith in God
and in the triumph of that which in his name he sought to carry out.

Jerusalem seemed to me a place least favorable to implement my

doctrine. But before leaving I had wanted to gauge my strengths and to test
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my means of action on the multitude; I introduced myself then in the Temple
surrounded by my most faithful henchmen.
It was customary for any man of some fame to take the floor there,
something I had done many times. But I must confess that the sacred
eloquence was difficult for me and that in all my speeches my weakness was
made evident by the struggle that was established between my physical nature
and the vehement wish of manifesting my thought. Those who fixed their
eyes on me too closely and the frequent interruptions were sufficient to
confuse my senses and to disrupt my concentration. I saw myself then thrust
into certain confusion of thoughts and I developed theories irrelevant to the
theme I had previously proposed myself. Although I overcame later on this
difficulty, it is worth noting that the pressure of the epoch dominated always
in me. But in that day I had to be very careful of the appearances, of the
effect that I ought to produce before persons willing to harm me and before
others ready to believe me, to follow me and to defend me.
I developed as theme of my conference the following: The Divine
Majesty in permanent emanation with its works, and I constituted myself
in the denier of the eternal vengeance of my beloved Father.
The terror of the people, that until then had viewed me as an
extravagant, whose maxims could not inspired apprehensions, reached the
extreme.
The major part of the listeners hanged on to my word when I
developed the idea of the correlation of the Spirits of God in the passing
dwelling of men.
Speaking in respect of my divine filiations, with the science of the
honors of God toward the creature, I placed myself at the head of the
reformers of all the centuries and as the precursor of a future of peace and of
light. In that filiation in favor of a single one was enveloped promises to the
entire humanity, and although I bestowed myself the honor of that filiation, I
added that all men would acquire the same honor. Afterwards, reaching the
last judgment, I said: "God will descend on a cloud accompanied by his Son and He
will say to the just: Come close to me and he will say to the reprobate: Go away from me,
remain in hell until the purification of your lives″.
It was the first time that someone had dared to admit the purification
in hell and the surprise of my listeners provoked repeated objections, to

75
which I answered by developing my doctrines. My presence at the side of
God was interpreted as an imaginative outburst, which I accepted.
The preaching in that epoch, my brothers, did not impose that
attention mute and respectful as in the present. The ill faith of the orator
denounced itself by his indecisiveness when answering the objections of the
listeners, and the patience of these in listening the wise demonstrations and
religious was a proof of the work of their Spirits that sought to comprehend
the precepts and the moral that result from them.
The major part of the men that were present at the manifestations of
my thought in that day thought that I was a person quite eccentric and that
my words enveloped the announcement of a divine mission. But a minority
of my listeners interpreted my purposes as an attack to the cult that was due
to God, and they classified of rebellion my resolution to break the old beliefs.
I walked out of the Temple acclaimed by the multitude, but the looks
of hate were not concealed from me and the threats of those that had already
declared themselves my enemies. When I went back inside I was acclaimed
frenetically living in that moment equilibrated by my faithful the power of the
priests. I believe that if my persecutors would had demonstrated then their
intentions and would have put into action the first part of their program, my
personality would have been placed immediately at a level inaccessible to the
assaults and to the false interpretations of those that wanted to overshadow
my fame whether attempting to divinize a creature, whether combating grossly
the double meaning with the slander, whether sustaining the impiety when
negating the divine character of my message.
I moved away from that multitude that perhaps would have made me
dizzy, but I repeat that if I would have remained longer in Jerusalem, the
enthusiasm of my allies would have persisted and the impotence of my
enemies. The same type of death would have ended my life, in the same
epoch, but how many works would have been achieved, how many intelligent
disciples gathered, what resonance and what results achieved! –– My
brothers, –– let us ask God the advent of that Universal Religion so
awaited, that will make God shine and to his providence, to God and
his love!
The human nature is vicious because man is born of the lubricity. But
passing through the trials of the flesh man frees himself from this nature by
the power of his will, and being the human sentiment replicated under the
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religious sentiment, the Spirit acquires the development that brings him
closer toward the pure essence of God. Work in this development, my
brothers, the sublime Religion of God recommends it to you.

I am the angel of life and I say:

″Life is eternal, the sufferings only last a few days; suffer

then with courage, the sublime Religion of God recommends it
to you″.

I am the Spirit of light and I say:

″The joy will fill those that will have walked in the light.″

My brothers, the sublime Religion of God orders you to demonstrate

your faith, breathing in the air of the freedom of your soul; adorn your Spirit,
seeking the path of the true happiness: humiliate your body, tiring it with the
practice of charity, depriving it of the fastuous honors and of the gross
pleasures, elevating it above of the instincts of the animal nature in that
which this has of most ferocious and vile. Ask to the light the truth of the
future above the lies and the craziness of the Earth. Ask and you shall find,
my brothers, since I am the Spirit of light and I love you.

––Purify your carnal nature, oh you that want to enter in

communication with the pure Spirits; ask the light to the science of
God, oh you that wish to live and to die amid the peace and amid the
love!
………………………………………………………………………………
I left Jerusalem to Capernaum, city situated on the shores of Lake
Tiberias and almost completely inhabited by fishermen, merchants and
governmental employees.
Capernaum seemed to me so adaptable to my views of proselytism,
that from the outset I made it the center of my action and the hope of my
life of Apostle.
I found the fishermen of Capernaum likeable by their frank joyfulness
and honest. The merchants impressed me as the remnants of diverse towns,
77
cast there almost as a whim of luck, and the governmental officials impressed
me as witnesses, happily placed there to the protection of one man, whose
discourses would not go further than what was permitted by the State.
The mediocre fortune of the wealthiest of Capernaum, assured me a
tranquil ascendant over the poor classes and as over the most favored. The
simple customs and the limited ambitions would favor the expansion of the
circle of my listeners and my power as Son of God would establish itself in
the hearts of the faithful depositaries of my words with major tenacity as
nowhere else.
The benevolent welcome that was conferred to me in Capernaum
derived from the recommendations of my friends of Jerusalem. My first
protectors were here also my first disciples, and my works were most easy in
the beginning.
………………………………………………………………………………
Let us become worthy, my brothers, with elevated efforts and with the
tender acknowledgement of our hearts that God clear the paths that He has
opened to us before our Spirit in order to lead him to the height of the
science and of the prudence, but let us never say that the Providence leads
us, let us not affirm that our steps are predestined and that such Spirit is
guided by such Spirit. No, the Justice of God is far greater and all men have
the right to his mercy.
What kind of alliance with the Spirits of God do you want my brothers,
that it engender your happiness if you do not deserve it with the ardor and
the perseverance of your resolutions? What manifestations could you wait for
from God if among you did not reign the harmony and the justice? Of how
many errors, instead, and of how many lies you would avoid being the toy if
with your shameful life you would facilitate the alliance of your Spirit with
the deceitful Spirits of humanity fallen into the shame? –– Free yourselves
from the error, free yourselves from the corrupt passions and the truth will
unveil her treasures to you and the divine love will manifest its warmth to
your souls.
Make the preparations of your elevation, adorn the house in which you
await the Spirit of God so that she may be deserving of Him. Cast aside the
unwholesome things and wash the sores left by them so that the Spirit of the
Lord does not feel rejected and leave. Cleanse the mind, cleanse the heart,
cleanse the Spirit, cleanse the conscience and facilitate the entrance in the
78
dwelling with tender calls, with firm promises and with ardent wishes. Ah,
my brothers! How mistaken are those that believe that the course of the
events is subordinated to the fatality and that such fatality, whose knocks resound in
the heart of man, knock blindly, proclaiming to the creature the absence of an Intelligent
Being.
Deserved punishment. Fatality respects you when you find yourself
under the protection of a Spirit of God, but this protection is not acquired
without sacrifices and the sacrifices are expiations. The supremacy of power,
the servitude, the wealth, the slavery, are expiations. Virtue in the kings is less
common, the courage of the slaves is less common, the vigor of the Spirit in
the depressed is less common, the liberality in the wealthy is less common.
Meanwhile all would liberate themselves of the fatality through the virtue, the
courage, the energy of the Spirit and the liberality. In the mean time all would
progress in the path of the personal betterment if they were convinced of the
Justice of God and of the promises of eternal life––. The Justice of God
protects us all with the same support and it loads us with the same bundle.
She promises us the same recompense and she humiliates us the same way,
she illuminates us with the same torch and abandons us with the same rigor.
Let us not prelude our intellectual decadence with the acceleration of our
religious principles, let us feed instead our Spirits with the image, placed
constantly in the light before us, of the infallibility of the Divine Justice. Let
us ask the protection of the Spirits of God, but let us not imagine that they
protect some more than others without the purification of the protected soul.
………………………………………………………………………………
I had deviated from my objective when I moved away from Jerusalem,
but I remedied in part my error establishing myself in Capernaum. But the
Spirits of God had not guided me in these circumstances, since the
intellectual portion of my work belonged to me completely. The objective of
my life ought to honor me or to fill me of repentance, and the Spirits of God
would part from me if my mundane joys would offend their purity.
Spirits of confusion inspired me painful indecisions, Spirits of darkness
stirred in my mind doubts with respect of my destiny, Spirits of pride shone
before my eyes the pomp of the mundane celebrations and the pleasure of
carnal loves.
Lost in the midst of an indescribable confusion, I raised my eyes to
heaven with scrutinizing glances and, more resolute after the prayer, I
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struggled with courage. Well aware are those that say: "Jesus was transported on a
mountain and the devil showed him the kingdoms of the earth to tempt him″.
My brothers, the devil, allegorical figure of the Spirit of evil, is present
wherever there are Spirits incarnated in the flesh, and I found myself
partaking of the waves of that sea that is called Human Life. The law of
perdition, the law of self-preservation, the material pleasures, the spiritual
pleasures dispute the Spirit of the man and victory crowns the Spirit that has
known to struggle until his complete purification."
I repressed the instincts of carnal nature, drawing strengths in the
eternal principle of the power of the will, since the light of my Spirit only
illuminated me during the repose that follows the struggle, during the calm
that comes after the storm. Due to my will power I was the master of the ill-
fated passions to the progress of the Being and during the rest of my
strengths the spiritual memory seemed to be revived in me; I considered then
the temporary dwelling of the body as a narrow prison to the Spirit and the
air of spiritual freedom filled my chest in celestial aspirations.
The facility I had to uncover the weaknesses of the men placed them
under my dependency.
My words reached the character of revelations, when the sores were left
exposed, and the appearance of predictions, when the indignation
overflowed from my chest. My efforts in the healing were directed also at the
body, which ailments I was able to observe by some studies acquired to that
respect. As for my means of healing I conceded to admit, my brothers, that
its virtue was purely human, and let my miracles rest in peace.¹ These have cast
upon me that obscurity of which just now I come to free myself from. The
Centurion of Capernaum is a personage taken from amongst those that owed
me their health and tranquility. To all that has been said in reference to this
happening¹ I oppose to it a formal denial, since those words could not be
favorable to the belief in my divinity, while no one in my carnal life took me
for a God; because the multitudes were kept by me in the adoration of one
only God, Lord and dispenser of life; because my title of Son of God did not
implicate the transgression of the principle upon which rests the divine
personality, because the eternal law of the worlds places the corporal death in
the abysmal of the oblivion, while the thought follows the Spirit in the field
of the immortality; because death is the end proscribed by the divine will,
that cannot contradict itself; because the resurrection ought to be understood
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only in the sense of the liberation of the Spirit; because the resurrection of
the body would be a step back while the Spirit walks always forward. The
resurrection, my brothers, never takes place, death never returns its prey.
Death, emblem of the petrification, is the annihilation of the material form.
The Spirit that has abandoned such body no longer preoccupies himself of it
and only the life that opens before him captivates him and drags him.

¹ In the opinion of independent and sensible people is justly the question of the miracles that
discredits the personality of Jesus, since, whether atheists or deists, they cannot accept not even the
possibility of the violation of the laws of nature or of God. If the laws of nature are immutable, with all
the more reason they ought to be if we consider them as divine, because God cannot stop from being
in his works that what He is: perfect, and what is perfect does not undergo modifications, it cannot be
corrected, it cannot be better from what it is. If the laws of God underwent a transgression on the part
of God Himself, that could only be in the sense of the better, which would imply that the law was not
perfect. On the other hand, the character of the immutability could never separate itself from that of
the Divinity. Scientifically considered the question, is completely inadmissible the miracle, and whoever
introduced himself as a maker of miracles could be considered but as a despicable charlatan. Thence from
derives the great harm with which the matter of the miracles has weighed on Jesus and thence from
derives also without a doubt, aside from the part that corresponds to the modesty, the effort that he
makes to remove from his healings all idea of the marvelous, placing them at the level strictly human.
Such happening ought to be considered as a reaction on the part of the Master against the miraculous
hoaxes infiltrated seemingly by his disciple John in the grandiose action of the founder of Christianity.
It must be pointed out, nevertheless, that all of it lead us to believe that Jesus ought to be eminently
gifted of those psychic powers that are commonly found in the persons whose elevation of ideas and
sentiments, thus as sanctity of life, places them in the conditions of great enlightened, and of saints, to use a
word consecrated already by the religions. Jesus was on the other hand an initiated, as he himself said it.
All of which makes us believe that he must have had at his reach all the resources of the magnotherapy
and the transcendental magnetism, through which he was able to produce many of the alleged miracles that
are attributed to him. – (Note from the translator)
¹ States the Gospel, according to Saint Mathew: Now when he had entered Capernaum, then
came to him a Centurion who entreated him. Saying: ″Lord, my servant is laying sick in the house,
paralyzed, and is grievously afflicted. Jesus said to him, ″I will come and cure him″. ″But in answer the
centurion said, Lord, I am not worthy that thou should come under my roof; but only say the words,
and my servant will be healed. For I too am a man subject to authority and have soldiers subject to me;
and I say to one, ″Go,″ and he goes; and to another, ″Come″, and he comes; and to my servants, ″Do
this,″ and he does it″ And when Jesus heard this, he marveled, and said to those who were following
him, ″Amen I say to you, I have not found such great faith in Israel. And I tell you that many will come
from the east and from the west, and will feast with Abraham and Isaac and Jacob in the Kingdom of
heaven. But the children of the kingdom will be put forth into the darkness outside; there will be the
weeping, and the gnashing of teeth.″ ″Then Jesus said to the centurion, ″Go thy way; as thou hast
believed, so be it done to thee.″ And the servant was healed that hour. (Saint Mathew, VIII,
v5,6,7,8,9,10,11,12, and 13.)
And when Jesus had come into Peter's house, he saw Peter's mother-in-law laying in bed, sick
with a fever. And he touched her hand, and the fever left her; and she rose and began to wait on them.
Now when it was evening, they brought to him many who were possessed, and he cast out the Spirits
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with a word, and cured all who were sick (Saint Mathew, Chapter VIII, v.14, 15 and 16). As one can
see, the form under which Jesus is being portrayed here is not serious at all. The mode the centurion
expresses himself is rather irrational and devoid of respect and the attitude of Jesus to his respect is not
characteristic of him. With good reason, then, he protests the role of maker of miracles that is
attributed to him.

Jesus has not been able to resuscitate anyone. Neither was Jesus who
healed with the laying on of the hands² and with his words. –– He prayed,
he asked the liberation of the sick and he consoled the poor, he awakened
the joys in the hearts of the afflicted and hope in the soul of the sinners. The
tender melancholy of his conversations used to attract around him the
melancholic and at times his sweet joy brightened the most sinister
semblances. The poor were his assiduous companions and the women of ill
repute ran toward him seeking in his words the oblivion, the strength, the
compassion and the encouragement. The temerarious fervor of the just never
dragged Jesus toward the despise, and, over the shame, he cast with urgency
the radiant veil of the purification.

² It appears, in reality, that Jesus did not use generally the laying on of the hands, but instead
he directed the thought, the wish, in the sense of the cure. That is why he can perfectly attribute the
healings to other causes; to the action perhaps of extracorporeal Beings. – (Note from the Translator.)

My Father, I said, knows our weakness. He waits for us and He

calls us with vehement love. Let us run to throw ourselves into his
arms and the greatest offenses will be forgiven.
My Father is also yours; my dwelling will be equally yours. Leave
therefore your dead and come to live among the living.

With the words your dead I wanted to indicate the excesses and the
foolish projects, the disillusions and the stains of life, the unrestrained
pleasures, the fatal misfortunes to the material prosperity and the bad
influences of love, of the hate, of the remorse and of the terror, of the sin
and of the fear of the punishment. The innocent joys returned the smile to
my lips and the children were always welcomed by me.
LET THE CHILDREN COME TO ME, I said, taking their hands
between mine and I showered them with caresses. The hate and the
arguments were eased by virtue of my ascendant. All the rivalries vanished
from the circle I had gathered, and the tender affection of the women cast
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upon my life the protective shield of the mothers, for the cares that were
inherent to my person.
I rested on a fishing boat during the night from the tiredness of the
day, listening to the happy conversations of my friends. The duties of the
apostolate, the teachings of the shepherd gave rise, during those hours of
repose, to expansions filled of attraction, of confidences and affections. The
sons entertained me with the joys and sadness characteristic of their age, and
the parents interrogated me in respect of the aptitudes of each one and of the
position suitable to them. –– What delicious nights provided us the splendor
of the celestial vault, the transparency of the water, the yearning of the hearts,
the simplicity of the souls, the prayers to the Creator and the resplendent
happiness in the midst of the mediocrity and the work!
My brothers, I drink in this moment in my remembrances and I wish I
could reproduce for you the emotion of my faithful when, standing on a
board placed across the boat, I explained to them the great truths of the
future. Thus ended with the luminous rejoicing of the Spirit, the warm
rejoicing of the heart, and I did not leave my friends but surrounded and
blessed by them.
I was lodged it is true at Barjona, father of Cephas and Simon, the first
called later on Peter, the second named by the men Andrew; the three men
were fishermen.
The prerogatives of Cephas had their origin in the extraordinary love
he demonstrated to me since the first days. The somber character of his
brother did not lend itself to the same confident expansion. Few faces have
so profoundly been burned in my mind as that of Cephas. I see still the
expression of that face filled of frankness and of certain refinement. His eyes
were blue and they cast rays of intelligence across his cheeks young and
pinkish and his thick lips smiled often with the open ingenuity of a happy
son of nature.
The head of Cephas was big, of abundant hair and of golden color,
broad shoulders and tall in stature. His gestures, rather slow, revealed
reflection. Even in the midst of the most active labors his physiognomy
reflected with fidelity the emotions of the soul. When I thought in attracting
his love, he stopped me with these words: Since the prayer is efficacious
when it comes out of your lips, Lord, command the winds to be favorable to

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me during the night. Fill my nets, and I will believe in the power of your
word.
"The prayer, I answered him, honors he that elevates it; pronounce
yourself, my friend, the formula of your wishes and God will hear you if
those wishes are the expression of wisdom and the necessities of your
life."
My poor Cephas was not accustomed to the elevation of the heart
through the prayer and recently after my arrival did he preoccupy himself of
the matters of the future life. The prayer was dictated to him by me and in
the mid hours of the following day (of the morning) I went to inform myself
of the result. I found the fishermen quite busy, engaged already in the
seventh market of fish, caught during the night. I was praised and Cephas got
on his knees saying: Lord! Lord! You are surely he that God has sent to make
me patient in the adversities and happy in the abundance″.
I got Cephas up and I said to him:

"Only God is great, only God deserves your transports of

acknowledgement and of love. Only God, strong and powerful,
distributes the abundance and the blessings among those that direct
their prayers."

I left leaving the fishermen at liberty to engage themselves to their

tasks. There was someone who, exaggerating the extent of this happening,
fostered the belief in the miracles.
The pure and simple religion of Jesus no longer exists.
With lavished frenzy, foolish honors and cold relics, fell that religion at
the level of the coarse fables. The elevated truths taught by Jesus have been
substituted by fantasies and the fanatic partisans of my Divinity have dragged
my name through the mud and the blood, in the abominable spectacles of
the Inquisition and on the battlefields.

Poor martyrs! And you, intrepid defenders of reason, march

across the worlds, run in search of the eternal truth, ascend above the
suffocating humanities and scatter light upon them! Your efforts and
your patronage served to the emancipation of some men, oh young and

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 intrepid athlete of the fields of the intelligence! and you instead…Die
poor, tired, desirous to live still, in order to finish the started page!
The started page will be finished in another place and you will see
yourself freed of this body of mud, removed of these rattles of death,
disillusioned of the shadows, impelled toward the infinite light, satiated
of love and of freedom.
Firm champion of a new idea, you are going to expiate your
crime….Death lies there; the death in the midst of a crowd screaming
and stupid…..But the angels will sustain you in your supreme hour and
you will ascend toward the eternal light.
Descend, my brothers, the last steps of the human life, they will
take you toward the hall of eternity. The tomb will open to you the
splendors of the day and it will be revealed to you the harmonies of the
creative power. The oldness of your body is heavy, but the young soul
is about to come out of that tomb and you will be given, my brothers,
the sublime revelation of that which you had a presentiment. Speak to
your brothers, be still useful to humanity. Study, ask God for the key
that opens the fastuous mansion of his pure light, penetrate the vault of
the splendorous stars and return to the Earth to give her proof of your
new discoveries.

To you all, thinking men and men of action, to you, my friends,

correspond the admiration of the Spirits that have preceded you. To you
correspond the strength, the power and the perseverance in the word and in
the thoughts of regeneration.
In the manifestation of the truth, my brothers, one ought to guard
oneself against the excesses of the indignation, toward those that can lead us
to the remembrance of the past, and it is advisable to demonstrate oneself
strong in presence of the present in order to establish the future.
I direct to all words of forgiveness and of consolation.
Lay down your arms and love one another. One only rope exists
to tie together the entire humanity: it is the love. There is but one way
out of the degradation: the repentance, and if in the last hour the
repentance makes the head of the guilty bow down, the Justice of God,
impregnated of his mercy, will lean over that head.

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 The expiation of the offenses is inevitable, but the repentance of the
sinner takes away from the expiation its ignominious character of the
punishment and the desperation of the shame.
My brothers, I bid you peace, I give you the promises of life and I bless
you.

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 CHAPTER VI
After the so called ″miraculous catch″ augmented greatly the prestige of Jesus, who
gathered in Capernaum his first Apostles, Cephas, Andrew, James and John. Familiar
talk of Jesus with his disciples.

I have already given you, my brothers, an idea of my work as Messiah

and of my power as Son of God.
You now comprehend my mission, that has not finished, and my
character of Son of God, that will distinguish all who will feed themselves of
the grace and will come close to the divine flame, to all that will accredit
beautiful doctrines and will practice the eternal commandment of love, to
those that will carry out missions of intelligent Spirits in the midst of inferior
Spirits and turbulent, to those that will bring the light in the midst of the
darkness and will make the seed grow in the dust, to those that will have
emancipated themselves from the odious dependency of the passions in
order to elevate themselves in the pure atmosphere of the spirituality.
The title of Son of God belongs to the Spirits of patient investigations
and personal abnegation. The title of Son of God belongs to the Spirits of
penetrating ardor and of sweet humanity, of beneficial emanations and of
fecund strengths, of spontaneous actions toward the sacrifices for the good
and of persevering energy in the pursuit of the works undertaken.
We are all sons of the same Father. The hopes of the soul, the
incentives of the Spirit, the vices of the carnal nature are common to us, and
the Divine Power calls us toward the perfection with the supreme honor of
our free will. Let us put in manifest our recourses, let us remain firm in the
struggle, and let us ask God the protection of his best Spirits; but let us not
count with his protection without first rectifying our fatal habits, and through
our efforts placed in evidence as a call and as promise of purification.
Let us elevate our prayers with faith and simplicity; let us act with
humility and justice; let us destroy the bad germs and let us begin again the
march on other paths; let us seek the law of God in the bottom of our hearts,
and let us elevate ourselves above the costumes of a corrupted world, by the
deviations that makes of this holy law; let us direct the glances of our Spirits
in the book of the glorious manifestations and let us enjoy the love of the
angels, showering of love those that do not know us.

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 Let us define the religion in a manner as not to leave any room for
ambiguities, and let us declare with energy that the wars, the hates, the
revenges and all the horrible massacres, whoever the victim may be, are
without exemption impious, sacrilegious and deserving of the punishment of
the Creator.
The great Spirits have experienced displeasure before the human joys in
virtue of the joys of the grace. But these Spirits themselves also have had to
take their first steps since no one is exempted of the sacrifices that require
the grace.
Let us bow down once more before the Justice of God and let us
continue the narration interrupted at the end of my last chapter.

………………………………………………………………………………
Through the study of nature all men can reach the conception of the
intelligent author of the same. There is what impelled me to seek the men
that found themselves in contact with the wonders of creation. I approached
Cephas and Andrew seeking to convince them of my moral power and
intellectual. I prepared my means of action, instructing my emulous, and I
deduced proof to my words in the works of God and in the manifestations
of his munificence and of his love.
The continent filled of respect of my faithful had changed into a true
cult after the miraculous catch, as they called the abundance of fish I have
related,¹ and the minds were quick to be extolled when a discussion arouse
with respect of the nature of my power.

¹ As I pointed out since the beginning, Jesus endeavors at all times to strip off the importance
attributed to his psychic powers that he seems nonetheless to possess in the highest level. It is because he
places all the importance to the doctrine and, convinced without a doubt of the great harm that she and
his personality have suffered by the miraculous propaganda that has been made of them, he manifests
the effects of the reaction that is always somewhat exaggerated, which, coupled with his peculiar
modesty, have concluded by endeavoring to conceal or to detract all that may be associated with the
miracle, no matter that it deals often times with explainable realities before the knowledge that presently
is held with respect of the psychic sciences. Nevertheless, the detailed studies undertaking demonstrate
to us that all the great enlightened, we will thus call all the great Spirits that have guided the true religious
movements (it is to say those that have as guide, not the human passions, but the truth and the good)
have always demonstrated themselves possessors of psychic powers and special mediumnity. Jesus,
therefore, did indeed possess them, and although he endeavors to conceal it, it is revealed in various
parts of that same work. – (Note from the translator.)

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 The light had not yet been made in those hearts ingenious and
enthusiastic and, without viewing me absolute master of the elements, they
attributed to me the passing influence of the prophets, whose fabulous story
they knew. My instructions were practiced with the outmost deference
toward my person and the nature of the impulse explained the weakness of
the spirits. But I, in accord with my laborious mission, ought to take
advantage of this weakness and to purify the instincts, without compromising
the prestige I had. I had to support my demonstrations whether on the
tradition or on the recourses of my own Spirit and to maintain thus the belief
in the predictions, making myself the Apostle of the new truth.
The temerarious ardor of my discourses and the simple habits of my
life offered a contrast that impressed all the hearts and carried the conviction
to the Spirits. I left many times in those moments of major enthusiasm and
my absence contributed to establish the supernatural of my oratorical forms,
thus also the light of the new doctrine I explained.
Convinced of my mission and disillusioned, without having
experienced them personally, of the mundane pleasures, dematerialized
morally with the nourishment of my idealism and sweetness of imagination, I
advanced rapidly in the spiritualization of the thought and my word was
impregnated of the tender echoes of the celestial poesy. I had still a few
human ties and my heart at times felt uncertain between the radiant hope and
the reality of the present joy; but this uncertainty was transitory and, through
an invincible will, I acquired new strengths after each struggle.

………………………………………………………………………………
The first Apostles of Jesus, my brothers, were, after Cephas and
Andrew, James and John, sons of a fisherman named Zebedee.
Here I ought to devote a page to Salome, mother of the new disciples.
This heroic woman, but simple in the heroism, is known only by the
celebrity of her sons, whereas she possessed more greatness of soul than her
two sons combined. Loving wife of a workingman, admirable mother,
intelligent woman and of high devotion, Salome was, amongst my listeners,
one of the most assiduous and fervent. I have not elevated Salome; she
elevated herself, through the intuition of my divine mission and she and I
found ourselves marching united in the strength of the faith toward the
Calvary, I, to die and she, to see me expire in the midst of the tortures. It is
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not true that Salome had asked me to place her two sons one at each side of me
in the mansion of my Father. If Salome would have formulated such request I
would not have to present her in the manner that I do here.
The two brothers were full of vivacity and ardor. I had nicknamed
them lighting and thunder and I took advantage successfully of their qualities.
But woe! –– How many sorrows after the pleasure! –– How many regrets
resulted of my weaknesses! James, the oldest, was but a copy of John, is to
say, that the same sentiments, the same faculties, the same tastes, the same
habits, were manifest in both; but John employed more ardor in the
discussion, more extravagance in his enthusiasm, more passion in the
friendship and also more vanity in his attachment toward my person. I did
not preoccupy myself in combating the tendencies of John toward the
exaggeration, and his brother, less exaggerated, inspired fears in me that were
never realized. –– Fatal blindness! –– John was the star of my repose, as
Cephas was the instrument of my will, the arm of the action, and between
these two men I established the same difference I establish today. But in the
discussions that arose among all I was usually more inclined to agree with
John. I did not realize that his caprices of favorite, that the exaltations of his
Spirit were sowing the confusion in the present and it prepared the obscurity
of the future!
My brothers, this disciple, whose tenderness formed my happiness, was
really the most loved; but in this moment I take away from him before
posterity the prestige of faithful disciple to his mandate, because he filled
everything with the implausible, referring the events not as they had taken
place, but as he had wished they would have happened.
To the four familiar disciples of Jesus four were added, whose names
are: Mathew, the custom officer, Thomas, the mentor of my Apostles by his
knowledge of the external matters, Lebbaeus, merchant, and Judas, famous
for his betrayal.
In the creation of my small brigade I had established that its
components ought to regard themselves as brothers and that the last one to
join ought to have the same prerogatives as the first.
One night in which, after we ate, I found myself surrounded by all my
brothers, their contentment manifested itself with picaresque jokes and
fitting remarks, when it occurred to someone to call me Rabbi, that means
master and father, as more expressive than that of Lord.
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 In order to participate of the good humor of my brothers, I directed
myself to all and to each individually, seeking the signs of their future in the
character of each one, that I had studied. Of the ardent minds of James and
his brother, of the insight of Matthew, of the administrative capacity of
Thomas, of the natural kindness of Lebbaeus I deduced horoscopes
confirmed later on by the events. I calmed also the jealousy of Judas favoring
him more than the others.

To Andrew I gave encouragement, saying to him:

″My beloved Andrew, embrace your brother and support on him your
weak hands. The steps of Cephas will guide you to works to which you alone
will not be able to finish; his strength will shield your weakness. Free yourself
of the languor that debilitates your soul, the faith and the resolution do not
require the fatigue of the organs and of the sluggishness in the execution. Let
us honor one another imitating our fraternal bonds and our trust in the
future. Do not preoccupy yourself of the cares that the future greatness of
our enterprise demands. Rest in the Master and, after the Master, on your
brother, who is the cornerstone of our edifice″.

Cephas stood up radiant and said:

"Master, bless the cornerstone and the edifice will not come down."

My brothers, never came out of my lips the wretched play of words

that was attributed to me to this respect. The origin of the name Peter was
due simply to the happiness of comparison that lent me that moment of
confidential abandonment among men, whose merit I had weighed.
The name Cephas was replaced immediately by that of Peter. Thus we
will designate him from here on, as Peter the Apostle of Jesus, founder of
that religion, materially poor by its members, resplendent of riches by their
aspirations, sweet and charitable, strong and majestic, tender and patient to
all, devote of all the duties, powerful in spite of all the assaults suffered,
eternal by the examples of virtue, that ought to raise her up to God and to
conquer the world.
………………………………………………………………………………
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 My disciples, eight in number, accompanied me in my visit to John,
who came down from the desert in order to preside over the purification in
the Jordan. The purification, as we have said, was practiced through the
complete immersion or partial, and my intention was that to submit myself to
the practice, bowing down before the Apostle for my partial purification,
which immediately I would practice with my disciples.
John recognized me immediately and he made me walk beside him
giving me proofs of vivid manifestations of veneration.
The multitude that observed these testimonies, held me without further
ado in the same respect with the Solitary.
The function of the purification was preceded by sermons and fasting,
which is important to bear in mind here in order to make my readers
comprehend that the purification was what later on was called the sacrament
of the penance, and not of baptism, which had no reason of being in this
circumstance.
All the populations of Judea seemed to have convened to attend this
purification in that year, which was John's last. The crowd was compact,
anxious and fervent, and the animation took the place of the orderly silence.
What was, then, the motive of that emotion, of that tendency toward the
religious sentiment, of those deviations of the thought extraneous to the
principle of the faith?
The preaching of John will explain it to you.
After an exordium in which the attributes of God had been developed
with a potent word and an enthusiasm of the heart such as no one outside of
him was capable of manifesting, the orator, descending from the heights of
the spirituality toward the human imperfections, humiliated his own genius
with offensive allegations and prophetic threats.
The impurity of the bonds, the luxury of the feasts of the Court, the
demoralization of the rulers, the heavy oppression of the arbitrary laws and
cruel were exhibited in such a manner as to have launched the Spirits toward
the path of the revolt. John had followed once again the fatal path that leads
virtue toward the error. John had contemplated the tortures of the town and
he introduced the fire of his soul into the fire that was brewing hidden in the
soul of the town. John had broken the order that was already about to break.
John would be incarcerated, judged, condemned to die and decapitated one
year from these events; two years before the crucifixion of Jesus.
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 My remembrances transport me to the purification of the Hebrews in
the Jordan. I see tents pitched everywhere to lodge the men during the night
and to serve them of shelter during the day. The human power bows down
before the divine power and the sinners come to ask the repentance, the
peace and the oblivion. The word of John excites the crowd and if I sadden
at his inopportune remarks, I elevate myself instead in the sublimity of his
frenzy and I identify with his delirious enthusiasm toward the divine
magnificence. The men that had converged there to the purification of the
stains of their soul, purify also the body with many healthy immersions in
this hot season. During the purification of the men, the women remain inside
the tents. Later on, after a few days, they will also comply with the precept of
the law, to return immediately all satisfied toward their homes, if they had
avail themselves of the spiritual lights. The outward appearance of the
penance and the resolutions manifested are nothing. It is necessary the
penance of the heart and the fulfillment of the promises.
My brothers, the head of Jesus bowing in withdrawal as a sign of the
purification, the head of Jesus that received the ablution from the hands of
John, felt humiliated with the remembrance of his past mistakes, but he
stood up spirited in order to contemplate the future that was necessary to
deserve.
The preparations of Jesus in order to receive the water from the hands
of John were inspired to him by the necessity of demonstrating himself as the
disciple of a man, whose sanctity was universally recognized, and his
initiation in the penance ought to save him from the reproach of having
placed himself above a tradition taken from the old law and introduced by
the Solitaire under a new form. The penance of that time was a public
manifestation that signified, as consequence, the reparation of the faults
committed and the oblivion of the offenses. The purification developed the
good sentiments and it reestablished the harmony in the families; purification
meant cleansing and relief of the fatigues of the soul. The washing of the
body and the explanation of the function that surrounded the act constituted
the symbol of faith. The penance of the Jews as that of the Christians later
on, demanded human dispositions, whose fruit ought to be the purification
of the heart. But –– Woe! –– the following year the same dispositions had to
be taken to the fulfillment of the same duties and the weakness of Spirit
would again find himself before the same banal demonstrations. My
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brothers, my beloved brothers, let us pose here. Let us examine the penance
of the soul and let us develop our thought on this subject.
The penance requires the expiation and the tendency of the men
toward the pride impedes the expiation. The penance asks the resolution and
the resolution is never sincere in the fulfillment of the penance. The penance
favors the soul when the soul sees the danger and avoids it. The
advancement is the product of the true penance. The penance converts itself
into a laughable religious formula when it does not convert the humble into
fervent and faithful servants of the holy cause of God. The humble does not
feel anymore the necessity of the fastuos of the riches and he employs such
riches in facilitating the instruction and the material welfare of the poor
children of the grand human family, and he develops in the heart of his son
the sentiment of fraternity. The fervent asks God his law, God answers him
and he proclaims the law of God in order to make men better. The loving
bears with resignation the misery, the privations, the loss of his family; he
sees with despise the luxury that crushes him and he remains calm in the face
of the death that gives him his freedom.

"My brothers, Jesus said to his disciples, walk by the human path
with your eyes fixed in the country of the soul. Remain poor and be
patient in the trial. Live among the men in order to console them and
to reconcile them with one another.
"Calm the outburst of the passions with words of mercy.
Uncover the sores in order to heal them and demonstrate your strength
with the impulses of your hearts in order to bring relief to all the
sufferings. Conquer the world with the love. Remain united in the grace
and strong under her influence, defend your Spirits against the assaults
of the sin: but, if the sin should seize your Spirit, throw yourselves into
the arms of the Father, He will forgive you.
"The Spirit elevates himself through the penance.
"Say this to all.
"Ask for the gifts of the Lord with the hands pure of all the gifts
of the Earth. Leave at the door of the Temple the honors that are
bestowed to you and forget them as you leave.

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 "Place the offerings given to you in the treasure of the poor and
shake off the dust of your sandals as not to take anything from them to
your dwellings.
"Lay down at the feet of your Celestial Father the weaknesses and
the rancor of your Spirits and say: My God, I want to elevate myself
above all the desires of the Earth to desire you alone; and above
the injustices of the men to shine to their eyes the strength I take
from you.
"Put into practice the virtues that I teach you, practicing them
yourselves, and rejoice your Spirits participating of the joys of my
divine mansion.
"Do not abandon the spiritual manifestations and seek in
them support and consolation.
"Ask for my conversations and honor me as if I were still among
you."

After the death of Jesus, his disciples felt morally dematerialized. They
conversed with the favorite and they asked God the gifts of preaching in
order to conquer the world, as Jesus had said to them. They changed
residence and they separated from one another in order to deflect the
persecutions. To my nature, to my presence, they attributed the success of
their mission. This grand idea filled of splendor their faith and it made it
sublime by their courage and gift of persuasion. These men were seen, less
erudite and of simple Spirit, avail themselves of our conversations of other
times in order to engage in a lively and spirited conversation in respect of the
elevated philosophy of the soul. They honored my empty place. They
invoked my spirit, that rejoiced of their happiness. The terror of my Apostles
during my passion would have not led anyone to suspect that strength and
that tranquility that they demonstrated after my death. Whereof did it arise if
not from the resurrection of the Spirit? And why did the successors of my
Apostles were degenerating more each time? Because they walked with the
pride of those that posses the goods; because they climbed, with the head
that only ought to be adorned to the service of God, the steps of the human
power, because they imagined absurd dogmas and they destroyed my
doctrine with the examples of their vices, that she condemns; because they
contradicted my moral of love with the hate and the vengeance; because they
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favored the orgies of the kings and the fratricidal crimes; because they
fomented the discord among the towns and they fed the destructive fire.
My brothers, the penance of all will bring peace upon the Earth.
………………………………………………………………………………
Woman and mother, according to the human nature, Mary, mother of
Jesus man and Spirit of the Earth, arrived in this epoch in Capernaum and we
met her at her return from the function of the Jordan. Mary employed all the
recourses of her tenderness and all the reasons of the maternal authority to
persuade me from the craziness that had closed my heart to the joys of the
family in order to cherish a chimerical purpose, since it was so beautiful, my
mother added. Mary cried over the perils I was confronting. Seeing her tears
I felt a profound pain, a dazzling, a something that pushed me toward the
joys of adolescence; immediately I withdrew abruptly from the influence of
the maternal love, pronouncing these cruel words:

"My mother, pray for your son, since he withdraws in this

moment from the duty outlined to the human nature.
"But keep in mind the form of my rejection: I no longer have a
mother, or brothers, or sisters, or relatives, and the powerful voice of
God calls me toward the martyrdom.
"The woman ought to step aside and the mother console herself
in order to leave the man and the son the plenitude and the freedom of
his actions.
"Leave, then, my mother, and make to God the sacrifice of your
son, as I make to Him that of my life". ¹

¹ Jesus spoke as an enlightened, with the profound conviction of his mission. This
idea dominated all in Him and he explains to us the reason of this his form of language toward
his mother. The men called sensible cannot judge the geniuses and that Jesus was one proofs it
to us the clear vision of the results of his sacrifice, which he accepted justly for
believing it necessary to the objective. It can be inferred from it that Jesus was not only
a great soul, but also a genius. He represented then the incarnation of a Spirit truly elevated.
– (Note from the Translator.)

In my ardor to the service of God, I forgot the virtue of the Spirit

enchained in the flesh and never was so painful for me the contradiction thus
resultant between the corporal weakness and the attraction of the divine

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bundle. I felt dominated and perplexed between the filial duty and my
elevated hopes, seeing thus disturbed the peace of the conscience of the
missionary before the contradictions that this could represent to the reality of
his temerarious mission.
My Spirit descended from the celebrations of the celestial dwelling
toward the arid path of the terrestrial harmonies and he suffered by the
abandonment of some duties to the fulfillment of others.
Once my mother left I tried to regain that calm and also that joy that
were customary to me; but my efforts only made my uncertainty more
painful. I decided then to establish some link between my corporal happiness
and my spiritual aspirations, between my human dependency and my
elevation of thought toward the only good of the future, between my mother
of the Earth and my Celestial Father. That is to say that I renounced
suddenly to my isolation with respect of my family and that I acceded to the
wish of my mother to accept one of my brothers as Apostle and my mother's
brother as support of my pecuniary interests in the midst of a nomadic
poverty and capricious changes.
I chose two Apostles to accompany me. John, son of Zebedee,
designated as the favorite, and Matthew, the custom officer, and after having
entrusted Peter with the care of my small brigade, increased by three more
members, I headed toward Nazareth.
My mother showered me with proofs of love and testimonies of
forgiveness. ––Poor mother! –– The dew of your blessing fell in my heart as
the devouring fire of remorse, and, by the will of God, I suffered torments
unheard-of, reminding me the anterior abandonment and preparing my
future suffering.
My sweet fatigue in the midst of the privations, of the humiliations, of
the works, would not be of divine nature, my mother, if we would have
shared together the same privations, the same humiliations, the same
hardships; if your martyrdom would not have been formed by all the tortures
of the passion, if your son would have combined the sweetness of the
fraternal arms to the strength sparkling of the divine transports.
Yes, my mother, the abundance of the grace and the abundance of the
wishes of my soul drew me away from you; but the weakness of the man
brought him back to your love and the future of my mission was often seen
compromised by this my weakness.
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 Yes, my mother, the majestic filiation that protected me, humiliated my
terrestrial ties, but the warmth of my heart called you when my cold words
pushed you away.
Yes, my mother, I loved you….but I had to support myself in the
rigorous defense of my sentiments in front of the warm expression of yours.
Yes, my mother, the tears inundated my heart when the outward
appearances demonstrated tranquility and when abstract forms concealed the
sharp emotions of my soul. But that was necessary. My fraternal love ought
to be established on the ruins of all other forms of love; my divine filiations
had to crash my terrestrial filiations; my mission of Spirit had to kill my
human pleasures and the spiritual joy of my soul ought to prepare the purity
of my Being!
Mary believed in the return of the son to the paternal house, but she
knew that this return would only announce the remorse for the mistakes
made in our last conversation and she had gained strengths in God in order
to prepare herself to a separation that seemed to her to be definitive.
When she became a widow, Mary had counted on the sons of her
husband to guide hers, this is, to place them honorably in the ranks of a
laborious class. My two sisters had recently married and of the four sons of
Mary, only the youngest, named James, had remained idle, being this the
reason my mother thought to entrust him to me.
From the moment that the firmness of my vocation, said my mother,
had impeded me up to that moment from helping her, it was necessary to at
least now, take my youngest brother under my protection.
I examined the young man, which was presented to me as my future
disciple, and I made a quick inventory of his defects and aptitudes. James had
the appearance of a man, but he was only a boy. Tall and robust, of
indecisive eyes and of brusque manners, he manifested his thoughts without
elaborating them. Devoid of instruction his mind retained, only mediocre,
the impressions of his soul. He was absorbed of prejudices with respect of
the personality of God, but he had a tender heart, desirous to make progress
and infatuated by the honor to follow me. It was necessary for me to again
melt the wax that enveloped this Spirit. My mother was happy with this
union which she thus formed and she exalted me to the eyes of my brother,
designating me with the adjectives of powerful and inspired in the paths of the
Lord.
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 My uncle, my mother's only brother, (I underline this as a denial to
the version that attributes to Mary a sister with the same name Mary) my
uncle, I say, was the most convinced amongst the members of the family,
with respect of my mission; he wanted to accompany me until death, he used
to say, and he honored his word.
Heroic greatness! –– Fervent fanaticism! –– Devotion of superior
nature!, you have manifested yourself in this man as spontaneous
manifestation of the sentiment and simple expression of a true Servant of
God.
Oh, my God, You reserved for me this joy and I accepted, happy, the
offering of this dedication, of this fanaticism, of this greatness!
My brother James, was twenty years old. My uncle, widower and father
of two daughters already married, was two years younger than my mother.
James, my uncle, accompanied me up to Calvary, James, my brother,
fled insane with grief. Mary Magdalene and Mary, my mother, were the only
two women that witnessed my agony on the cross.
Cleophas was a son of Joseph, born of his first marriage with Deborah,
daughter of Alphaeus. This particular is as insignificant as the error that gave
rise to it and we will leave it there.
James, my uncle, wished to participate of the sacred character of the
work, reserving for himself the humble role of entrusted of the material
functions and he rejected the title of Apostle, that would have impeded him,
said he, of maintaining conveniently the equilibrium of any means of my
subsistence.
Beforehand my mother had allowed me to foresee this wish, clearly
manifested afterwards by him, and I could comprehend from this complot of
the siblings the delicate sentiment of affection, filled of pity, that I inspired to
both.
I spent a few days at the center of the family and many inhabitants of
Nazareth quickly invited me to join them at their table. Honors were
bestowed to us, to me and my disciples, with the object of examining us
closely and to appreciate, each one according to their knowledge, the worth
of our personalities.
Of my sisters, one lived in Nazareth and the other in a small city called
Cana.

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 We left for Cana; history has it that I was attracted by a betrothal in
which circumstance I would have cast attention on myself through a miracle.
–– Miracles! Always miracles!
Oh, my brothers, how painful it is to have to occupy oneself of such
impiety! –– How deeply my sentiment of man suffers when having to refute
the aberrations of the men!
In almost all the particularities of my terrestrial life are found surprising
similarities, with what happens now in a part of the civilized world.
My presence in the betrothal of Cana was a simple effect of my
deference to the wishes of my mother. My presence was the effect of my
own will. My human presence in the human family was hardly noticed. My
presence in that small corner of the universe could very well be denied. But,
what was needed to drag the men toward the fanaticism? –– Miracles. ––
Since they made miracles.
What is required in order for my identity to be accepted now? –– A
material proof, meaning by material proof the annihilation of a fundamental
law of the physical organization of the elements.
In the spiritual nature, we do not have at our disposal the elements of
the terrestrial nature and we cannot make miracles with the sole object of
entertaining the men; but we can give them strengths so that they believe in
us. It is attributed my presence among the men to effects of my Spiritual
nature, without taking into account the material impossibilities, and are asked
material effects to my nature of complete spirituality, without taken into
account the divine laws that govern this nature of spirituality.
That Spirits that find themselves in the state of transitory spirituality
excite the curiosity and give rise to the surprise in the human assemblies, with
physical demonstrations, that the major part of those assemblies become
convinced of the presence of the disincarnate, is a good thing in order to
bring the light in the midst of the darkness. But the Spirits of God do not go
toward the darkness and they never take possession of the human Spirit with
games of prestidigitation. They descend from their spirituality in order to
honor the incarnate Spirits dematerialized already of their desires. They shed
the light in the consciences; they emancipate the soul; they unchain the wills;
they develop the intellectual sense of the divine truth, they lead toward the
joy, toward the happiness and the eternal peace.

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 My brothers, in my carnal life I could not have had divine powers, that
would have taken me to the height of the human honors, and in my life of
Spirit I ought not exercise a human power to make evident my spiritual
Essence. Let us adore the power of God, but let us never ask Him that which
is contrary to the established order. Let us adore the grace, but let us not
want to see in her but a mean in order to reach the elevation of the Spirit. Let
us adore the wisdom of the divine decrees and let us reflect discreetly with
the idea that Jesus did not come to the Earth and does not come back now
toward her in order to repress the human common sense and to compromise
the Justice of his Father. To repress the human sense would be to drive them
toward the beliefs of the old barbarism or infancy of the towns, to
compromise the Justice of your Father would be to call Him as verification
of my word in a manner other than the divine means and for the edification
of my doctrine.
Let us remain in a pious expectative and let us not participate of the
error common among the inferior human Spirits, asking new miracles similar
to the old and stupid miracles as that of the betrothal of Cana.
oof of In the banquet of the mentioned betrothal the men were so
inebriated, that I regretted to have gone to be among them. My mother said
to me laughing: Even if the fountains of water were turned into fountains of wine, they
would finish them. These words heard by someone among those present
circulated around the table. Modalities of dubious morality, purposes of ill
faith, jokes out of place to my respect and to my Apostles gave an end to a
festivity during which I would have turned assuredly the wine into water, if it
would have been granted to me the possibility of making a miracle.
I left Cana the following morning and Nazareth a few days later. Tired
of popular manifestations, I was in a hurry to devote myself again to my
works, among my disciples, without being distracted by fanatic honors and
by ambitious dreams; honors destined to man, whose vanity they wanted to
flatter, dreams manifested in private by the favorite Apostle with the sweet
Master, as John called me.
My brothers, Matthew, was also present, as was John, in the betrothal
of Cana; but only John seized this happening in order to produce the doubt
in the Spirits. It was John who exposed me to the adoration of the men with
the relation of false miracles. It was John who allowed himself to be caught
in the act of impotence, whether in his discourses, whether on account of the
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silence that he kept when the circumstances demanded of him the duty to
speak. John is responsible of the unavoidable humiliations of Jesus in front
of the denials and of the human judgments. It is to John to who the new
generations ought to blame for the errors of the past generations, since it was
he who spread the words of fanaticism, it was he who reduced my mission to
the eyes of the contemporaneous and who made it impossible to recognize
to the eyes of posterity. I had for this disciple the weakness that the mothers
have for the son whose physical constitution demands more cares than that
of the others and I did not preoccupy myself of the future shames that
prepare for me his crazy ambitions, when the happening of the betrothal of
Cana opened for me a vast field of fatal reflections. In my poor human
sojourn, my brothers, the direction of my mission was seen always
contradicted by the men that surrounded me, and my deference toward the
wishes of others took the appearance of weakness. However it is now
necessary to manifest the truth without human restrictions, such as the Spirit
of God sees it and comprehends it. However from this moment all
considerations ought to be put aside with respect of the errors that have
caused the sad results being felt. However now it is convenient to sow with
the divine word and to develop the ripeness of the fruits in order to supply
with them the sons of the Earth.
I will define the way John was saying that it was the same as the
majority of the men that wish to see the marvelous enchainment of the
designs of the Providence and are insatiable of graces and promises, for the
purpose to attribute to themselves alone the merit of the graces and promises
scattered by the divine grace.
Let us sum up: John acted in good faith in his wishes until the dreams
of his delirious imagination drove him to give life to the digressions of his
Spirit, and he loved me for all the reasons that made of him, the most tender
and enthusiastic of my disciples.
………………………………………………………………………….........
At our return to Capernaum, I found all my disciples gathered in
perfect harmony. The animation to which my return gave rise filled my heart
of attraction. John, humbled at first by the recollection of his mistake, again
assumed his usual prerogatives, which consisted in sitting at my feet, while
the others surrounded me, and at my side during the meals. I have given
sufficient information about James, my uncle, and James, my brother. I ought
102
to mention now the names of my other three disciples. They were: Deodoro
or Didymus, Philip or Eleazar, better known by the first name, and Jude,
cousin of Peter. With the view to distinguish the two Judes the other was
designated with the name Judas.
During the day we traveled through the countryside and in the
afternoon we returned to Capernaum. We always found rest and a fraternal
welcome there. The poor people wished to touch the clothes and the cloak
of he who used to say:

″Happy are those that suffer in this world, because they will
see God. Woe to those who live here amid the abundance and in
the joy, because the justice of God prepares for them privations
and sadness.″

………………………………………………………………………………
No sick person was healed by the laying on of my hands on him,¹
never the authority of my voice made the blind gain the sight and the hearing
to the deaf, death never returned her pray, since I said it: The laws of God
are immutable.
I conclude here this chapter, my brothers.
¹ This would mean simply that Jesus never used the laying on of the hands and that
surely he did not use either the massages nor the insufflations and even the passes, but
simply the impositions and the direct action of the thought.

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 CHAPTER VII
The prestige of the Messiah in Judea was due to the Baptist, who was afterwards incarcerated
for his reproaches against the vices of the court of Herod and decapitated in the end by
influence of Herodias. Jesus could not do anything in favor of the martyr.

I
owed my prestige in Judea to the personality of John. It is evident,
that had it not mediated the death of John, Jesus would have
not been able to influence the masses to follow him in a country
where the masses honored the compassionate cenobite. And, on the other
hand, it was proven by it, that the celebrity of Jesus would have been left
circumscribed between the protection of the Master and the sweet affection
of some disciple, if John would have conserved his prestige in Judea for an
extended time. But, by effect of the divine will, the death of John ended up
favoring the mission of Jesus. The loss of the Apostle was easy to foresee in
view of his strange preaching; but the nature of death that imposed on him a
woman scandalously dishonorable, made this loss more cruel to the friends
of the martyr.
John was arrested and incarcerated by order of Herodias, who had
married Herod, on account of a crime. From his prison, John, that could
communicate with his disciples, sent many of them to inform me of his
distressing situation and to entrust me the power he held in Judea.
My Apostles welcomed with coldness the disciples of John. The
narrative of the events and the apprehension for a similar fate for me to that
of the Master, caused them stupor and it awakened in them a shameful
selfishness. Disregardful of the fraternal pain, devoid of that elevation in the
faith, that later on they conquered, they all begged me to reject the
assignment that John wanted to entrust me and to remain as a neutral
spectator in a tragedy whose outcome could not be changed in any way by
my influence.
Frightened by the consequences of the arrest of John, desperate by the
probable failure of my attempts, but resolute to try them out, and,
strengthened, above all by the legacy that left me the Apostle of God, I set
off with the disciples of the prisoner in order to place myself in the
conditions to serve him and to receive his last instructions.
My Apostles and the disciples of John shared the same faith. But the
latter, hardened by major privations, exalted by stronger tensions of the
104
Spirit, had to surpass mine in all the circumstances of extreme misfortune
and fulminating adversity.
Jesus' anger burst out in bitter reproaches. He called vile and perjurers
the bad servants of God, to those that transgress the sensibility, the honor,
the friendship and he predicted the abandonment and the isolation of his
soul to those that will call him with fear and the flight.
But the anger of Jesus had to calm down amid the solitude, because an
elevated manifestation inspired him words like these:

"Forgive them, my God, since they do not know me.

Sustain me because you alone are strong. Defend me against the
fatigue, against the irritation, against the desperation and
strengthen my will that hesitates. You are my only refuge, you are
my only hope."

Jesus found ample compensations, in the adorable kindness of God, to

the sadness that invaded his Spirit, and the ill impressions disappeared in the
prayer.

"My brothers, one of the most beautiful human heroism is not to

think of oneself in order to bring others the word of peace and
consolation.
"The greatest virtues are found in the painful paths and the
march of the soul toward her Creator cannot be carried out but by dint
of sacrifices.
"Honor the misfortune, bow down in the face of misery, make
hope flourish in the fervent hearts, work arduously in serving the sick
and in calming their sufferings; destroy evil in its works and put forth
an effort in the liberation of the just."

I arrived at John's side with the fleeting hope of saving him, but he put
out this hope relating to me the most frightening accounts in respect of the
power that kept him in chains.
What I ought to do, John said to me, in the interest of our cause, was
to keep myself away from the centre of persecution and to continue gaining
followers among the poorest classes.
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 I was left alone with John, not having anything in my appearances that
could have aroused the slightest suspicion of the guards of the prisoner, and
I listened to the word of the Apostle already inspired by the splendors, that
he foresaw, of the hereafter, amid the shadows of death. On my knees, as
some time before, during the penance in the Jordan, I bowed my head before
that grand figure in the history of the centuries.
John got me up, he embraced me, he gave me encouragement and he
made me promise that I would follow his advices.
Resolute to die rather than to renounce his words, he let me know thus
the condition that was imposed on him in order to grant him life and his
freedom.

"I look forward to leave behind the justice of men and I leave
you in charge of my glory before posterity. Son of God, continue my
mission. –– Hurry! –– The days are numbered and our alliance ought to
receive its seal in the celestial country, after the triumph. –– Hurry! ––
The cause of God is in danger and the Messiah John puts his trust in
the Messiah Jesus. Adore the cause of God that has launched us here
and march toward the death with the eyes fixed on the future. In the
future the name of Jesus will be glorified and his faith will triumph,
because the God of Justice and of love has designated him the Messiah
of the Universal Religion".¹

¹ The Universal Religion ought to be the aspiration, in the religious sense, of all the men of
progressive Spirit and independent. Jesus gave us already his immortal formula with the words: "Love
God above all things and your brothers as yourself″. Nothing better has dictated to us another doctrine
afterwards.

John's voice took then a prophetic tone, vision passed before him and
he made reappear in me the certitude of my future elevation.
Oh, holy faith! –– You awaken the courage and the virtues, you grant
the despise for the honor and of the sufferings, you fulfill miracles of love
and of sacrifices; you acquire strengths and devotion; you bring freedom to
the Spirit and tranquility to the hearts. You are the gateway of hope, the light
of the charity, the marvelous star that shines in the dark heaven of the
castaways!

106
 Oh, holy love of God! –– You only manifest yourself to the believing
soul and to all Spirit strong and freed of the darkness!
––Oh, my God, –– Make faith easy to the men that will read
these words and manifest to them all your love!
The patience of John remained true to himself, since he faced death
with the tranquility that faith gives.
Having been left alone after the death of John in order to guide the
men in the new belief, I regained strengths in the remembrance of the
brilliant promises of my friend and I combined the principles of his severity
toward the sinners with a moral which basis was the fraternity.
Exalted by the fame of the solitary, I followed the tradition of the
purification in the Jordan, adopting openly the title of Son of God and
leaving to John the name of Precursor that he had taken spontaneously.
Designating the dwelling of my Father in Heaven, I presented this image
with colors that were convenient to the sons of the Earth of that time. Today
I could no longer say: the heaven and hell; the doors of hell will not prevail
against me; death is eternal to the sinner; the devil will drag him to the
bottomless abyss, and he will never see God, because he will have damned
him, and because the light will not penetrate in hell; the light is God; the
devil reigns amid the darkness and the reprobate utters screams of anguish,
calling out to God, who will remain nonetheless eternally deaf to them.
But I say instead:

"My brothers, Heaven is a vague designation of the dwelling of

God. Hell does not exist. Death is the end of one phase of the Spirit;
the successive existences work gradually the purification in the nature
of the Spirits, to who the Justice of God grants, equal to all, a vague
manifestation of the truth, which step by step is perfected as they make
their way in presence of the future, by the abandonment of the material
instincts and by the purity of the desires."

My precepts are the same today as then, but they rest on the
fundamental point of a doctrine, whose exposition would not have been
comprehended by the men that surrounded me then, and I had to purify
their Spirits without preoccupying myself of the means. I had to introduce
myself as Son of God, because the word reformer would not have been
107
sufficient, being of necessity to me to conquer a divine principle in order to
elevate myself before posterity, to which perhaps I would have passed
ignored without this principle. In my first preaching in Jerusalem I had
certainly promoted the negation of the idea of hell during my demonstrations
in respect of the divine kindness, but there I was heard by men already
familiarized with such thought, offspring of reason itself. Here the tradition
of hell imparted to my speeches that gloomy energy of which the masses
always manifest themselves desirous, I wanted to gain the trust of those
masses. During my stay in Jerusalem I had, in fact explained the
manifestation of the Spirit with the Spirit, but here I spoke of the Spirit of
God and of the Spirit of darkness, of the pure Spirit and of the impure Spirit,
of the resurrection of the bodies and of the presence of God in the judgment
of each man after their death and I insisted in that of my presence at the right
hand of the Celestial Father, when he will come to judge the living and the
dead.
My brothers, the enemies of Jesus have taken advantage of these
contradictions in order to accuse him and the expedient that Jesus employed
in order to dominate the masses caused him to have been considered as
ambitious of the popular favors. But the proofs in respect of the true
intentions of Jesus are found in his invariable demonstrations as for the
fraternity and equality among the men, in his continuous familiarity with the
most poor and most impudent, in his easy renouncement to the pleasures of
the flesh, in his detachment of the riches and the mundane dissipation, in his
mode of conducting himself, in his habits, in his martyrdom, which he could
have avoided, and, in end, in the supreme honor that he received from God
when he designated him as your Messiah and your initiator in the new
doctrines, in his happiness, his sorrows, his joys, his glory.
Be it known, my brothers, that the pure light of Jesus led him to
establish a belief based in the Divine Law of the fraternal association of the
Spirits. But the time had not yet come for this elevated demonstration and
Jesus had to adapt himself to the only means that could consecrate his
popularity. Be it known also: Jesus had as guide the inspiration of the Spirits
of the Lord; but Jesus called upon himself the inspiration through the
emulation of his own will, and, many times, errors, whose recollection
imposes him his memory, were committed, being their cause the deviation of
his judgment, in circumstances in which free will alone ought to govern the
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Spirit. I manifest myself now with the high protection of God. In the
terrestrial world I also spoke with the high protection of God. Between my
two appearances nineteen centuries have passed and my filiations, thus as my
words, cannot be the same.
THE SON OF GOD, is an intelligent Spirit arrived at his highest
destiny by the fulfillment of the duties outlined to all the Spirits of his order
and the words of Jesus with the men of these times have to point out the
existing distance between them and the towns of Judea to whom Jesus
directed himself during his corporal life. Emotions of elevated significance
impelled Jesus toward the spiritual family deserved by him and at the same
time the emotions of his carnal life during his human mission impelled him
to manifest its origin and its end to the men of today.
What would be necessary in order to vanish the doubts of the great
majority of these men?
It would be necessary to repeat my familiar conversations of other
times and his digressions in the discourses destined to honor the future
humanity with the exposition of the duties and of the revelation of the truths
promised to the intelligent man. It would be necessary to humiliate my nature
even further and to descend to the level of the manifestations of the Spirits
that remain in the material atmosphere, wherein their position is appointed
since long time before. It would be necessary to offer details on the future
events and to make a shameful use of the divine grace destining her to
foolish manifestations. It would be necessary to force the faith of humanity
with an authentic miracle and to cast the flaming lightning upon the
revelation, of which I am the Messenger.
To expound my opinion on paper is of no value, the same as to
describe the path I followed. –– To give an insight of the future? –– What
importance could it have to men whose lives are spent in the waste of the
intelligence, in the brutishness that gives rise to the abuse of the strength, in
the permanent ambitious desires and immoral, in the grotesque disdain for all
that reminds them the fragility of the present existence and the heavy
responsibility of the immortal Spirit, in the negation of God and in the
resolute challenge to his justice, with abominable divagations and with
examples more abominable still, in the complete oblivion of the attributes of
man and in the oblivion of all modesty, of all sensitivity, of all probity, of all
honor, of all human sentiment?
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 I place myself at the intellectual level of the medium I elected; but
some men of great Spirit will find weakness in my manifestations and others
of more modest talent will point out the difficulties that arise of the
manifestations themselves. Others, and are the most numerous, will accuse
me of having deceived the Hebrew town with teachings that encouraged it to
embrace a belief that I myself did not hold.
To that I answer:
In almost all the circumstances of my life I gathered my courage from
the conviction I had of the divine favors and it was necessary to make myself
worthy of those favors with a complete detachment of the pleasures of the
family and of all ambition inherent of the man. I had to endure struggles in
order to reach the state I desired, but the firmness of my faith had to
triumph, because God was my support and the reward to which I aspired.
Didn't the divine mercy send me to fulfill a fraternal mission? And was not
enough perhaps the strength of this thought to lift myself up filled of ardor
after a moment of depression? In almost all the works of my life I
preoccupied myself of the end.
As to the means to persuade and to convince the men, I employed
those that required the state of the matters and the intelligence of my
listeners. Convinced of the assistance of the Spirits of God, I could not
associate this definition with the fundamental dogmas of the Judaic law, since
the priests, whose arrogance was in keeping with their power, watched over
the faithful fulfillment of the law and which priests would have put me to
death before the appointed hour, before the fulfillment of the work if I had
started too soon the reaping of the harvest of the Lord. I had the conviction
of the assistance of the Spirits of God, but at the same time I was sure of the
risk I was taken for this revelation in an epoch in which the Spirits were not
willing to receive it, and I founded a doctrine more in harmony with the
development of the human Spirit, persuaded that later on these truths would
make their way. I had the conviction of the assistance of the Spirits of God,
but in Jerusalem my friends that shared the same belief as I had refused to
sustain it in public. This meant nothing more, nonetheless, than a
rejuvenation of beliefs! In spite of it, nevertheless, the revelations are found
in the natural order of the human strengths and of the spiritual strengths, of
the designs of God and of the paths opened by the Providence! –– But in
this world of errors and false prophets, how many obstacles have to be
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overcome in order to demonstrate the truth! –– How many vices and how
many vicissitudes are opposed to the notions brought by the virtue and by
the reason! –– Oh, martyrs of all the centuries that have preceded me! ––
Oh, martyrs of all the centuries that have followed me! –– Descend from the
regions wherein you now find yourselves in order to say with me: Poor
humanity! –– When, then, will you be deserving of the efforts of those that
want to emancipate you? When will you have the courage to lift yourselves
and to look to God! –– To damn the ignorance and to hurl yourselves
toward the immortality with faith and with love?
My brothers, the life of Jesus has to be explained by he himself in order
to erase the doubts that exist still with respect of his nature and of his
sincerity. Jesus said it: He was the Apostle of John, and, after the death of the
Solitary, I sought to combine the old precepts with those that dictated to
him the high intelligence of the worlds. The fraternal love, the human
solidarity, the justice and the mercy of God, such were the dogmas
established by Jesus. But, in order to preach these things with some
expansion it was necessary to break with the old dogmas, with the idea of the
creation of an only world, the dependence of the soul with relation to hell,
the eternal damnation, the power of the devil, the puerile demonstrations, the
impious sacrifices, in one word, it was necessary to destroy and to
reconstitute, and I did not have the time nor the means to carry it out.
In my conversations with John it had been convened that we would
cast the seed among the plebeian people and that the title of Son of God
would serve to attract the masses in the future, so that my mission would be
beneficial and immortal. The doctrine of Jesus had to support herself on the
prestige of the divine filiations, with the purpose that she be left absolutely
established and religiously observed in order to humiliate all the moral
miseries. Could perhaps the Messiah Jesus cast the anathema against the
power and the heart hardness of the rich?
No. The crowds so often deceived by the appearances of the virtue,
would not have accepted the moral of the poor Nazarene and they would
have accused him of envying those he himself pointed out to the despise of
the worshippers of God. –– Could perhaps the Messiah Jesus cast the
anathema against the slavery and the human justice? –– No, since the crowd
would have not comprehended a man that attempted to overthrow the
institutions until then respected. But what the Messiah Jesus could not
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attempt the Son of God could attempt and the future would recompense
Jesus by the defeat and obstacles of his present life. To the Son of God
would correspond to say: ″My kingdom is not of this world″.

"The heaven and the Earth will pass, but my words will not pass.
"Remain in the peace of the Lord, walk within his laws and
believe in the resurrection of the Spirits.
"Ask and you shall find, the hand of God is without end and his
love is immense.
"Search the depth of your hearts and cast out from it all that has
of impure. The impurities corrupt the heart and the soul.
"Sow, destroy the bad weed. I say unto you men of good will:
those that will have sown here will reap in another place. I say unto you
still: Abandon the goods of the Earth, since the rich will not enter in
the kingdom of my Father. But will enter those that will have given up
everything to follow me. But will enter those that will have
comprehended my words and put them into practice."

I was the envoy of the Justice of my Father and He made me the

interpreter of his mercy.
"Come to me, you that have sinned, and I will forgive you. ––
Come! –– The liberation of your souls will take place by work of my
love.
"I am the good shepherd and the good shepherd gives his life for
his flock.
"I am the fountain of the consolation and next to me the perils
ought not to be feared; because God is in me and I am in Him.
"You will be swept away by the Spirits of darkness toward the death
of the sin, but I am the light, the true light until the end of times.
"Go, he used to say to the sinners, go and sin no more. The Lord
forgives you through my lips, since I am his favorite Son and
everything I forgive in the Earth will be forgiven in Heaven.
"I am the interpreter of my Father and of yours, because the
Celestial Country is my country.
"I came to bring you the truth, so that the truth will be known by
all the men in the present and in the future.
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 "God knows our most secret thoughts. Pray then with a pure
heart so that your prayer be heard.
"Do good in secret and that your left hand does not know what
the right hand has given.
"Do not imitate the hypocrites that raise their eyes to heaven and
have a squalid face, in order to demonstrate to all that they pray and
that they fast.
"But when you go to the Synagogue, take a modest attitude and
enter with the soul free of all venality and free of all rancor.
"When you give expansion to your Spirit and to your body with
rest and in the midst of the recreations, make yourselves strong against
all that is degrading and coarse, because that would develop in you the
bestial tendencies and it would make your Spirit fall back.
"When you find yourselves in the affliction, say: My God! –– May
your will be done and not mine. Immediately God will send you the joy
and the strength.
"When you find yourselves in the abundance distribute the
necessary to those that do not have it and when you find yourselves in
need turn to your brothers. All men are brothers and God says to
them: Love one another and love one another above all things."

My pleasures led me to the public gatherings and quite often the

curiosity that surrounded my person distorted my words thrusting them to
the enthusiastic passions of the friends of the marvelous.
My enemies took notice of the stir being raised around my miracles and
later on they accused me of having allowed these miracles to be believed for
not having denied them in the slightest.
My nature of Son of God, my brothers, is for you a subject of study
and I have to define it to you completely. But first I am going to explain two
miracles referred in your books, and if I choose them it is because I find
them of an inventive more exaggerated than the others.

In the City of Jericho a blind man found himself in the path of Jesus
and he began to shout: Jesus Son of God let my sight be given to me.

Jesus said: Your sight is given back to you and he saw.

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 My brothers, the blind man of Jericho is a chimera.
The sick man always found in me consolation and also some means of
relief, due to my studies of the human illnesses. Of these miracles I have not
had any knowledge but through the writings of your historiographers.
The tale of the five fishes and the two loaves of bread multiplied and
distributed among many thousands of people left my Spirit perplexed when
seeing such profound human foolishness.
Ah! –– My brothers, Jesus as I just said, was often present in the public
gatherings, but there was never anything on his part that could have given
rise to such fables. With what purpose would he have provoked the belief in
these disruptions of material nature while he used to say that the power of
the Father resided in the splendor of Creation and in the inexorable natural
laws of matter?
At the beginning of this book I referred to you the resurrection of a
young girl, resurrection that only existed in the imagination of those present,
but that I allowed to pass as a real happening because I did not see then any
inconvenient in it. The young girl had not come back to life, I knew it, but I
took advantage of the illusion of her parents in order to inspire them the
faith in the resurrection of the Spirit. But as to the happening in Jericho and
to all the circumstances in which I am depicted as violating the laws of the
material existence I insist in my absolute negation in respect of my
participation in such lies.
I insist in these principles of high religious philosophy: that God has
never overstepped the limits set forth by He himself; that God has not
bestowed to anyone the faculty to transgress the divine laws, which rest on
immutable laws; that God is a Being too perfect to deceive himself, too just
to favor some and to leave others aside, too adorable to descend to
combinations of the nature of those that are found at each step in your so–
called sacred books. –– Oh, certainly God has protected me! –– Yes, God
has impelled me toward the future in order to be the light and its guide; but I
was not always deserving of this honor, and it is because I attained it that I
was able to precede humanity, to immediately come down from that light up
to humanity in order to bless her with my blood and to emancipate her with
my words.
It will also be the Son of God the man that savors peace in the midst of
the sadness and of the sufferings, because he is free to think, free to worship
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God, free to bring relief to his brothers with the strength of the Spirit and
the effusion of the heart, because he is free to live without apostatizing his
faith and to die confessing it, free to march forward during his life and after
his death.
It will also be the Daughter of God the woman of the Earth that will
have suffered all the disillusionments with dignity, that will have defended all
of her rights with the conscience of her spiritual worth, that will have
ascended the ladder of the divine science and multiplied her good actions in
order to offer them to the God of the Universe. She will be the Daughter of
God and she will be able to conserve this title before the world she will have
left, as before the world toward which she will have been called by the divine
will. I wished with too much ardor the happiness of men and I was too
absolute in my purposes in order to justify the opinion of those that employ
with extreme crudeness the epithet of impostor or of those that dissimulate
the purpose of this slander with expressions more favorable to the reading of
their books.
Taking the title of SON of GOD I knew I had the right to do it:
moving forward toward the abysmal I knew I had fallen in it. I found
pleasing the bitterness of death, as man obliged to die, and I predicted to my
Apostles the abandonment of which they later on were culpable. I asked
strengths to my elevated spiritual protection and in my human alliances I
descended to weaknesses common to all men. My nature was then as all the
human natures, divided between the attraction of the Divine Providence and
the attraction of the human joys, but the progress of my thoughts, each time
better and more intensely directed toward the celestial horizon, had to
destroy my corporal tendencies, converting me in the immortal Messiah.
The man detached of the mundane hindrances, is truly the Son of
God. John had said it before me, and he did not just have in mind the
conquered future, when he made me promise that I would respect my
denomination and to sustain it before all and against all.
My position of Son of God, my brothers, is more conceivable to the
adepts of the Universal Religion, than to the souls locked in the narrow circle
of a human religion.
The Universal Religion is founded in the Justice of God, it does not
erect temples to a fraction of men, it is devoid of the forced external

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formalisms; but she gives peace after the prayer, because the prayer is devoid
of all the superstitions that accompanies the human religions.
The Universal Religion defines God with his attributes of greatness and
of power; the human religions define God with the weakness inherent to
humanity.
The Universal Religion has its seat in the soul, as in a sanctuary. The
human religions are condemned to err and to the bankruptcy of the reason.
The Universal Religion manifests herself with the elevation in the
thoughts and the wish of perfection. The human religions demand faith
without providing the sentiment of the faith. They conclude by converting
the men into fanatics and incredulous.
The Universal Religion, my brothers, tells you that we are all equal, in
virtue of our origin. The Universal Religion elevates you in the future and it
protects you against the pride, speaking to you of the past.
The Universal Religion gives you the exact definition of your Being and
she saves you from the desperation, she initiates you in the glory of your
God and she promises you joys in his house.
The House of God is the house of the intelligences that have reached
perfection and the crowning. It is the Country of the Son of God. From
there comes Jesus in this moment in order to explain to you his nature. From
there he came down in a day of mercy, to be a Messiah, your guide and
consoler. From there also he blesses you whenever his glances ask the light
of God to send it to you. From there he calls all, yes all, some after the
others.
There is the heaven, the future of the Universal Religion, there is the
delicious morning of your present night, the end of your efforts, the work of
your existence. To conquer death, to conquer the light, to conquer a place in
the Sun among the Suns, a voice in the concert of the divine harmonies, to
conquer the perfection of the Spirit and never to descend from the high
regions but only to help the weak souls, to liberate the enslaved souls but to
demonstrate to the ignorant the greatness of God and the high destiny of the
Spirit.
––Ah, my brothers! –– Be deserving of this happiness and delight your
souls with this hope.
During various centuries, after the last humiliation of his Spirit, Jesus
attended the proceedings contrary to all divine law of the depositaries of the
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religious authority and if he did not impede these excesses is because God
leaves to each one the responsibility of his actions before his Justice, it is
because God confirms his laws without intervening in the exercise of the
individual freedom. The occult forces can very well shake a world, the
Messiahs and the superior agents of the divine authority can very well serve
as the messengers of light, but the struggle is always hard and matter result
the strongest. Materiality extinguishes the sentiment of spirituality in the
inferior worlds, the same way that the spirituality extinguishes the materiality
in the high regions. For all these reasons he could not put a stop to the
commerce that was made of his doctrine and he had to hear their false
definitions, to contemplate the crimes and the abominable revenges, with the
soul immobilized by the divine will.
My brothers, my beloved brothers, bless the merciful thought that
sends me again among you. Do not ask God his secrets, but come close to
the fire of his love, to the splendor of his light, to the intelligence of his
nature and detach yourselves as much as possible from the tendencies of the
carnal nature. The carnal nature drags you toward dishonest loves, to base
ambitions, to criminal calculations, to hypocrite demonstrations, to joys
humiliating to the soul and to the loss of your spiritual dignity. As a man like
you I was also subjected to the laws of the body and I come to say to you
that God wants the possession of your whole soul. Gather treasures to the
future in God and despise the terrestrial riches. Destroy your ambition for
the human honors and deserve the celestial. Begin the reform of your
depraved pleasures, your licentious habits, dethrone the pride and the
selfishness in order to make shine the modesty and the charity. Adore God,
as the light and the freedom, as the calm and the strength, the intelligence
and the purity and do not insult Him anymore with prayers made without the
comprehension of his attributes that want the freedom, the calm, the
strength, the intelligence and the purity of your wishes, of your love, of your
faith and of your hope.
Remain in peace with me, you that want to follow me and pronounce
in the effusion of your heart the prayer that I am going to dictate to you to
close this chapter.

"My God, reveal this world to me as it really is: a place of

trials, painful bundle, a cold dwelling and temporal; but sweeten
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 the bitterness of the trial, lighten the bundle, with the assistance
of my soul sisters and unveil to my eyes the dazzling picture of
the fastuos recompense, due to the eternal gravitation of the
Spirits, in order to conquer the pure spirituality in your aureole
and in your glory."

In chapter eight I will discuss the question of the dependence of the

Spirits of the Earth and of their dematerialization.

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 CHAPTER VIII
Jesus defines briefly the origin and the development of the Spirit. His ascension toward God
through progress. Good Friday. Jesus never pretend to pass himself off for God.

L ET US DEFINE today, my brothers, the grace inherent to the human

nature and let us ascend the ladder that leads to the knowledge of the
creation of men.
I start from a principle and I say, that free will and the sentiment of
responsibility of the actions are given to men in the natural state and
primitive. I say, that the human soul develops them as the intellectual light
becomes more vivid, and I add, that this intellectual light is inherent of the
Spirit.
The Spirit is a creation of God, of which the soul was the promoter
and the body its expression.
The Spirit acquires each time major lucidity in order to develop his
spiritual principle and to moderate his primitive tendencies, entirely animal.
The Spirit of the new man cannot conceive the spiritual joys, but he
maintains himself, in his material relations, outside to all demonstration of
ferocity, when he brings from his preceding dwelling sweet instincts and in
harmony with the social state he embraces. The Spirit of the new man turns
delinquent when he brings from his preceding dwelling the desire of insane
atrocities and the pleasure for the furious struggles.
The new man owes his easy development or his prolonged brutishness
to the intervention of the Spirits of which he is surrounded and the progress
of the world is found obstructed by the low moral level of all. The Earth
owes to her Creator the just tribute of her own progress and the Earth
instead delays always this progress as if it were difficult for her to discover
the goal and the origin, as if she distrusted the future and wished to ignore
the past.
All men have occupied themselves of the study of the destiny of men,
but all cast a somber glance of discouragement upon the origin of men. I am
going to give you some notions in respect of the mentioned origin, even
when these notions may have been received with the skepticism
characteristic of the epoch, whose sad moral result I deplore. Creation, my
brothers, is not found so beyond the grasp of your intelligence that I cannot
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explain it to you with a human reasoning. I offer myself therefore to you, as a
philosopher of the Earth, as a Spirit, whose investigations were seen crowned
by the success and with it I request your attention. I will again take
afterwards my name and my title, for now I am but your friend, that comes
to communicate to you the impressions received by him in regions more
favorable to the moral education and intellectual of men. I present myself as
a professor of unknown beauties and I take the floor with the wish to
illuminate you. I study since centuries ago, I adore the divine power and I
feed with its light the lantern I posses.
My brothers, in order for the picture of creation to be comprehensible
to you it is necessary to admit as point of departure: the soul, as sensitive
faculty; the Spirit, as thinking faculty; the body, as demonstrative faculty, in
the world in which you inhabit.
The soul, as dependence of the vital universal principle; the Spirit, as
creation of this vital principle; the body, as expression of the sensibility and
the intelligence.
The soul is the beginning of movement and the sensations. The soul is
the divine breath that flows out and is reanimated by the strength of matter,
that is nourished of the strengths of the carnal nature and that concludes by
her weakening.
The Spirit is a dependence of the soul and of the body; at first it is
characterized by the remembrance, that establishes the personality,
converting him into an intelligent creature, by the continuous development
of his nature, development inherent to the transformation and emancipation
of his exterior demonstrations and his inner desires.
In the races of inferior Spirits the memory is circumscribed to natural
habits and to puerile combinations. In the races more advanced the memory
converts itself in the fountain of progress, casting its light upon the mistakes
committed in the past. In the regions entirely spiritual the memory draws
from the past precious teachings in order to comprehend and to make
comprehend the future. The Spirit converts himself in an illuminated with
respect to the designs of God and he elevates himself without rest toward the
eternal truths, which profoundness he has measured.
In the first manifestations of his personality, the Spirit proceeds like the
children in the carnal worlds; he walks with fear and he directs glances of
surprise upon all that which he has not yet conceived; he harmonizes sounds
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which meaning no one understands but the Spirits of his order; he flees from
the light, that inspires him fear and he comes close to the flame, that amuses
him; he pays very little attention to the teachings of his life and he is attracted
but to the present pleasures; he prepares nothing and he remembers very
little.
During the complete exercise of his strengths, the Spirit turns bad by
reckoning, because he was bad by the idleness or by the disorderly desires of
his material instincts. In complete awareness of his duties, the Spirit turns
himself in delinquent, disregarding them in order to satisfy passions whose
pernicious influence he knows, and from this moral degradation the Spirit
sinks into the confusion of death to awaken amid the anguish of the doubt
and amid the darkness of the error. When the human Spirit sinks into the
bestial pleasures, although without committing an offense but ungrateful
toward God, he loses the purity of his soul. Engulfed in unhealthy
divagations, the human Spirit often loses sight of the true objective of the
carnal life and her science, so esteemed of the men, do not give him peace of
the heart and the health of the soul. What is the soul but the sensitive part of
the Being, the right to feel and to aspire, the capacity to enjoy and to suffer?
The Spirit of the animal that follows you as first after you, new man, is
incapable without a doubt to arbitrate improvements and fantasies of
comforts, but who will impede his soul from feeling sorrow, from crying the
separation, from feeling happy by the maternity and from opening his heart
to the expansions of love?
The Spirit of that new man, or aged men, finds himself certainly devoid
of the faculties acquired by you in the exercise of the gifts of God; but his
soul is not at all different from yours, when the moral strengths are the same.
I will explain myself: If your Spirit, in the exercise of the gifts of God, it is to
say, in the path of the pleasures and of the knowledge acquired, left your
human nature filled of vices, since it yielded to evil the free exercise of your
faculties, the soul resents herself of this brutishness and she remains inert in
the sensation of the joys that are inherent to her and as disinherited by the
dispenser of these joys. The Spirit conceives the good actions and the soul
congratulates herself for it. The Spirit discovers the true strength and the true
justice, fortifying the soul by the impulse that this imparts to her. The Spirit
honors the law of the worlds and he vanishes from his brutal nature the
pleasure for the infractions of that law and the soul lends him the sensibility
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of her essence in order to harmonize the precepts of the law with the
sentiment of the benefit and the horror toward the cruelty. If the Spirit
hesitates in following the light of betterment, the soul suffers and cries. The
soul elevates her voice amid the silence, amid the solitude and this voice is
called: the conscience.

The soul is the conscience of the Spirit, the soul is the high
expression of the moral, placed in the Being as seed of the future.

The soul in the destructive animals seems asphyxiated by the ferocity of

the spirit, but as the spirit improves, the soul takes the physiognomy that is
natural to her, it is to say, that she dominates the gross instincts, up to what
her intellectual development permits her. –– She announces herself by means
of the power of the tender emotions and by the manifestation of satiety of
the corrupted pleasures. –– The soul becomes the master of the situation
when the faculties of the Spirit¹ lose their prestige over matter, but in this
case the human march weakens and the defeat is made complete on account
of the breaking-off of the trinity, the soul, the brain and the body. –– The
Spirit offers then nothing more than demonstrations and the dilation of the
organs, which he needs but no longer possess, the sounds of the thought are
deflected as the sounds of a voice heard by ears affected by deafness.
¹ He means to say undoubtedly the reason, since the unbalance between her and the sentiment
causes what he states as follows: the stagnation of the human progress by the lack of harmony between
the heart and the brain, is to say, between the sentiment and the intelligence and the means of its
realization in the world, that is the body.

The thought is the labor of the Spirit, the Spirit thinks always. –– The
Spirit marches forward by the broadening of his thought. –– The Spirit does
not lose his equilibrium in the insanity but the weakness of his instrument
makes imperfect or null his manifestations. –– The Spirit becomes agitated
during the fever because his organism is found sick. The Spirit loses his
power of initiative in old age by the deterioration of his means of
manifestation. The Spirit also during the insanity illuminates with his lights,
but soon he tires of the struggle and this struggle determines the end of the
corporal life. The Spirit does not reveal himself during infancy because the
brain does not have the proper development in the same way that in old age
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the sentiment of the animality dominates the human nature; but as the
strengths are acquired, the Spirit² makes himself evident through the fog that
envelops him demonstrating his character and his aptitudes. The Spirit has
not remained inactive after his last stage in a carnal world, but the state of
sleepiness produced by a new migration takes away from him the sensation
of his power, and there as in another place the memory weakens in the sense
of the observance of the decrees of God. The memory of the child and the
memory of the man conserve from the past only the tendencies and the
pleasures, of which the present existence offers the undeniable proof. The
memory of the child is manifested in his inclinations, the memory of the man
at times illuminates with the light of his genius his new career and others
evidence of puerile faculties or he illuminates his path with the sinister light
of shameful crimes or filthy orgies of the Spirit.

² As we can see, from everything said is deduced that the volatile principle, sensitive and
thinking has its seat and its point of departure in the soul, but it is the Spirit that manifests it to us.
That would leave clear with the doctrine other times manifested by the Master, that the Spirit is the
personality, constituted of the soul and of the perispirit.

If at a given moment appear splendors of the memory of the Spirit in

the human brain, the Being finds himself elevated in an ecstasy of poesy in
the midst of visions of distant harmonies; if the reflections of that memory
that shine in the brain are others, the man can convert himself in an
innovator.
The power of the memory carries itself the light that lights the human
path and the sensation of the Being in the vast horizon of the discoveries, is
a confused recollection of the anterior efforts of each one. Man feels
impelled toward progress by the memory and nothing is lost to him despite
the momentary interruptions of his intellectual strengths. The privations of
the intelligence do not carry themselves the annulment of his efforts and the
repose of the Spirit does not detract anything to his penetration and to his
future activity.
The sentiment of the intellectual lights results of the advancement of
the Spirit. The moral tendency toward the beauties of nature demonstrates
the sensibility of the soul and this sensibility is found almost always
associated with the progress of the Spirit.

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 The struggle of the carnal instincts with the spiritual principle that
animates the advanced Spirit is the work imposed to this Spirit. The
testimony of his victory ensures him an increase of moral and intellectual
faculties to his new pilgrimage.
The sudden failure of the spiritual principle in the struggle, submerges
the Spirit in the stupor, in the humiliating repose, in the weakening of the
divine aspirations, in the remorse and in the dejection of the soul.
I do not want to follow in their expiation the Spirits that have become
unworthy of themselves because the argument of my exposition is outside of
the description of the torments inherent to any fault corresponding to him to
only expound on the graces bestowed on the Spirit of the man that has
remained firm in the midst of the light attained in his anterior existences. I
take it upon myself to prove the elevated teaching of the properly called
grace, of the grace bestowed to the human nature of knowing their origin
and their destiny, through the study of their duties and in virtue of the
manifestations of the truth.
In the human nature, I have said, exists new Beings and renewed
Beings. Spirits recently emerged from the material brutishness, with no other
gleam of light to guide them other than the instinct of the soul, that
dominating the Spirit, is in its turn dominated by the body. Spirits that had
gone through hopes of life, through sufferings of denigrations, through
dejections, through joys, through splendors, through falls, through defeats,
through ecstasy of happiness, through sadness, through glories, through
torments. Spirits whose sufferings were the offspring of their excesses and to
whom the horror of death has plunged in the midst of the terror and the
repentance. Spirits that are called to sustain their brothers and to ascend the
steps of the spiritual power. Strong Spirits by the development of their
intelligence. Spirits willing to do good by the development of their faculties,
prepared to happiness by their sentiment of justice and dominated by the
wish of the investigations.
I base my definition on the dependence of the intellectual strengths of
the spiritual nature and I say: that the measure of the intelligence is
proportional to the extent of the knowledge acquired by the Spirit, in the
developments attained in the successive temporal existences and of
productive alliances, in the ascendant path of the faculties of the soul and in
the activity of the divine element. The human science has demonstrated the
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effective influence of the functions of the brain upon the intellectual
manifestations, but this function, material to the human eyes, holds
dependence with the spiritual organism, since the brain is nothing more than
the mirror of the Spirit and the Spirit sees himself placed in an environment
that is favorable to him in order to carry out the decrees of God and to fulfill
the purposes of his creation.
All the Spirits ought to discover the power of God and the dependence
of their own nature. All the Spirits ought to study the origin and the objective
of their existence, but they ought at the same time to dominate the natural
instinct of the body in order to convert this discovery and this dominion into
the pedestal of their spiritual greatness. All the human Spirits, even if they
were to remain for centuries in the ignorance, will not emerge from this
ignorance but when their carnal¹ tendencies had been finally annulled,
through efforts of patience and proofs of purity in presence of the elevated
hope of the factual goods of the spirituality.

¹ These tendencies, provided they are not vicious, are inherent to the animal nature of man and
they ensure the continuation of the specie, since it is still an instinct, scarcely purified, that which
presides to the formation of the family by the unconscious sexual attraction. If the theory of free love
is a theory, more than immoral, bestial, the constitution of the family is rather a social necessity than a
virtue. Thus also it is only our backwardness that leads us to consider the maternal love as the most
sublime of the sentiments while it is only the offspring of the carnal relation that mediates between the
parents and the sons. That love would be truly sublime if a mother manifests it toward children that are
not her children, as it often happens. As to the carnal tendencies are inherent to the level of evolution
in which we find ourselves. A superior level perhaps would result in not needing to reincarnate
anymore, since the perispirit would lack the sufficient materiality in order to be able to relate with the
physical plane. – O. R.

My brothers, in the world you inhabit, the influences of the circle of

your alliances and the blindness of the Spirit does not permit the thought to
elevate itself up to the delicious pleasures of the spirituality. He is not capable
of detaching himself from the material objects and few times he is given to
meditate upon the power of God, feeling immediately deviated by the
apparent contradictions gathered in the same bosom of the terrestrial nature;
but therein rests the power of the grace, the light of God cleaves the
darkness, the will of the Spirit tears to pieces the yoke that imprisons him.
Then the human Spirit, poor still, but resolute to conquer his

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aggrandizement, rips open the veil that conceals to him the adorable figure of
God.
Oh, divine nature of the soul! Cast your rope and your sweetness upon
the path of men, in the midst of the material tribulations and grant the gift of
the science to those that recognize you as element of life and of happiness!
Be the joy of the believers and raise among them ideas of reforms, refine
their pleasures, broaden their thoughts and grant them honors of high
morality! –– Make descend amid the shadows of the passions the tranquil
clarity, calm the fever of the passions, destroy the causes of the crime,
applying to all the ills the balsam of the celestial word! –– Convert yourself in
the consolation of the just, but give also a warning to the sinners and cast
the light in the night of their Spirits! –– Beautiful and holy poesy of the soul!
–– Dominate the humiliations of the carnal body and convert yourself in
the fountain of the betterments of the human Spirit! –– My brothers,
the dependence of the human Spirit, of the spiritual nature of the soul is the
foundation of the eternal thought of God in order to convert the creatures in
the object of his love. –– The principle of the Universal Religion rests on this
foundation, which demonstrates to you the man in the future, freed from the
yoke of the vices of the carnal nature and resplendent of the attributes of the
soul, whose nature is divine.
I set aside from my mind the recollection of the brutishness of men
and I demonstrate to their glances the future development of their spiritual
nature, placing as beginning the aforementioned result of the efforts of the
Being and of the multiplicity of acquired knowledge. But I ought to deduce
from everything said that the efforts of the work and the multiplicity of the
lights determine the advancement of the Spirit and they describe the circle of
his attributions in the eternal divine thought. I put aside from my nature the
picture of the humiliating errors of the human Spirit, but I aspire to their
regeneration and this aspiration will become a reality. –– I look away from
the monstrous habits, from the dishonorable businesses, from the
prepotencies, from the crimes, from the horrors, from the corruptions and I
see in the depths of my soul, developed, changes, elevations, honors and
strengths in order to conquer the spiritual power.
In retardation to their spiritual nature, men convert themselves into
fratricides and impious; once brought back to the happiness that provides the
memory of the soul, they will comprehend the destiny of their Spirits and the
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justice of the bundle that constitute the trials of the corporal life. They will
know to harmonize the potencies of the carnal impulse, with the solidity of
the rules of superior order and they will reap the sweet fruit of the prayer,
when this prayer is directed at the Creator of the Universe, whose works will
be respected and his laws observed.
All will collaborate in the divine purposes when they will devote
themselves to work recognizing it as the cause of the development of the
strength and of the intelligence, that brings us close to God. –– Men find
themselves away from God. –– The Spirits of the Earth are inferior as
families and as individuals. The elevated expression of the divine intelligence
finds them cold and skeptic, the development of their auditory organ is out
of proportion with the harmonies of the grace, of which gifts they are
surrounded, and the purity of the spiritual element makes them appear as
larvae crawling on the putrefied flesh of a cadaver. But, we have said it
already, the grace of the strength is therein…the light of God penetrates
through the darkness, the will of the Spirit tears to pieces the yoke that
imprisons him, and therefore the human Spirit, poor still, but resolute to
aggrandize himself, reaps open the veil that conceals to him the adorable
figure of God. The goal of the Spirits is that to make progress and it matters
very little the nature of the obstacles that surround them. What does it matter
to him the wretched ambitions of his momentary delay in the material life?
The disproportion of the intellectual knowledge with relation to the idea of
the true justice and of the elevated graces, that everywhere surrounds them,
has to disappear by effect of the will and it will become evident the spiritual
nature when the materiality is erased under the power of major progress and
of alliances more noble in manifestations of the soul.
The Spirits of the Earth find themselves removed from God due to the
inferiority of their nature, that subjects them to monstrous laws of impiety
and to customs of barbarous pleasures. But Spirits of more elevated nature
come to emancipate the thought and to broaden the criterion of the Spirits
of the Earth and often are granted to them strengths of special lights that
permit them, through the support of intermediary nature, to be able to stand
firm among these backward Spirits, in the midst of the obscure ambient and
of the sufferings of humanity.
Poor terrestrial Spirits! Humble yourselves before the science of the
delegates of God, in order to shorten the path toward your spirituality.
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Remain at the expectative of the future goods, acting in a manner active and
conscious in the midst of the passions and of the ills of humanity, in order to
repress the pernicious tendencies of your nature and in order to bring relief
to the most wretched among you. Develop your awareness of the objective
of your existence and pursue the work of your regeneration, in spite of the
pressure that the Spirit ought to endure by effect of the struggle and the
withdrawal of the men given to the pleasures and to the pride. Seek help and
consolation in the fountain of the Divinity and lighten the bundle of the
sorrows inherent of the corporal nature with the exercise of the strengths of
the spiritual nature.
Yes, my brothers, it is really Jesus who speaks to you, but the
intellectual joy derived of the manifestations of his Spirit cannot be granted
but to those that have started the task of their purification, the work of their
dematerialization, to those that have already set off by the path of the
reforms of their own animal nature and by that of the struggles against
themselves, against of all the disorganized passions of the soul, against of all
the vices that make the Spirit descend to the level of the brute, against the
ambition of the terrestrial goods, against the thinking faculty that outlines
only culpable fictions, bad doctrines, delirious of the imagination worthy of
pity, false philosophical studies, sad solutions, despicable negations of the
existence of God.
Discover your destinies, my brothers, in the spiritual manifestation.
Practice excursions in the midst of the light and free your souls of the bonds
that oppress them. Remain defenders of the freedom of thought, oh, you
that wish the emancipation of the Spirit!, but include in your discussions the
great name of God and bow down before the testimonies of his power and
of his love. Gather scientific treasures, but remember that without the due
participation of the Spirit do not exist true triumphs to the man and abandon
the foolish pride and the insolent despise of the inferior natures for what
they know and for what they do not know, for not being able to conceive it.
Help to favor the general education of the masses and employ your
faculties to the general good. –– Seek believers to the Universal Religion,
making yourselves her Apostles. –– She wants the fraternity among the men
and the devotion toward God, she seeks the divine element in its purity and
the peace in the world, she relates the love of the family with the love among
all the Spirits, she comes close to the humble dwelling as well as to the
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fastuos abode, and she explains the reason of the rigor of the trials next to
the abundance of the gifts; the reason of the greatness of the ideas next to
the nakedness of the Spirit, of the path of the honors next to the stagnation
of the faculties, of the possession of great intelligences next to the
development purely vegetative of man in his phases of growth and pause.
Humiliate the carnal nature in that which she has of bestial. Destroy the
shame in the matrimony replacing it by the sincerity and the delicate love.
Flee from the glory adorned of blood, from the joys bought with the
price of the dishonor, from the fumes of the drunkenness and from the
temptations of the flesh.
Allow to descend toward you the powers of the Celestial Country,
seeking them with the fervor of a soul filled of hope and pray, as the angels
pray, free of weakness and with the abnegation of the great souls.
Carry in the fulfillment of the human laws the demonstrative strength
of the Spirit, that struggles against the sensibility of the soul, but allow the
soul to speak in order to sweeten the fate of the condemned. Go to the
house of the poor as a testimony of fraternity. Punish the crime but never
kill the assassin: the right to die corresponds to God alone.
Make the human law rest on the divine law and lift the guilty after the
expiation in order to lead him toward the path of the rehabilitation and of
freedom.
Strip off the old man of all his oldness rejuvenating him in every sense
and write on his rejuvenation this religious fundamental maxim and
humanitarian: God for all and each man for his brothers.
Say to all the Spirits that the grace is acquired by the good use of all the
faculties and put into practice to the social regeneration the painful but
glorious activity of the noble Sons of God, of the intelligent and of the
strong, sent in aid of the ignorant and of the weak.
Then, my brothers, Jesus will no longer seem so far away from you and
the manifestations of his Spirit will take root in the convictions of yours, thus
the sweet piety of his soul will attract the enthusiasms of your hearts.
I bid you good bye, my brothers, until we see one another in chapter
nine of this story.

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 GOOD FRIDAY –– 19 OF APRIL OF 1878

Let us honor the memory of my corporal death and let us affirm again
that God is so superior to humanity that He cannot mix himself materially
with her.

I insist ceaselessly on this false direction impressed to the matters by

the religious sentiment and because it has resulted in an inexhaustible
fountain of impiety and of crimes.
Never did Jesus pretend to pass himself off for God and the miracles
that are attributed to him are a pure invention.

″I am the Son of God, said he, but all men ought to prepare the
elevation of their Spirits until they reach the spiritual honor that is
presently a glory to me. I am the Son of God, but I became worthy of
this title with my works and the human family counts with workers,
who like me, will realize works in order to reach a more beautiful
country.
″My place is not found here, but I came toward you in order to
bring you the light and the good news.
"I will return, because many that cannot understand me now will
understand me later, since my divine mission has no end, because it
represents the love of God toward all men.
"I am the Son of God, but while you respect my superiority do
not break the bonds of fraternity that binds us.
"All men are brothers; the strongest have to lend their support to
the weakest; the learned have the obligation to teach the moral and the
divine law; the rich have the duty to share their wealth with the poor.
"Many among you will see the Kingdom of God, because man is
born again, since death only has dominion over the flesh″.

The doctrine of Jesus revealed the immutable face of God and the
perfectibility of the Beings through their transformation through the flesh
and of their sojourns in the spiritual abodes adapted to their successive states
of moral development.

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 The immutable face of God determines the inviolability of his laws.
The perfectibility of the created Spirit is a proof of the love and the
intelligence of the Spirit Creator.
Fraternity is deduced of the doctrine of Jesus.
She comprises not only the alliance of the Spirits of one world, but also
the alliance of the Spirits of all the worlds.
The corporal death has not weakened in the least the love of Jesus
toward the terrestrial humanity, and he answers to the unhappy who implore
him, explaining to them the religious errors and the cause of their sufferings.
God, filled of mercy toward the sinner, has permitted me to manifest
myself ostensibly here and the renovated grace constitute a promise of new
graces.

NOTE (from the original). –– The manifestation of Good Friday of 1878,

has been transcribed here because it affirms the non divinity of Jesus, in
accord with what has been already established in the entire narration of his
life; it constitute a chain of continuity rather than a sanction. This will be
understood further on.

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 CHAPTER IX
Continues the development of the mission of Jesus

I N the present colloquy, my brothers, we will continue with the

development of my mission.
During his short appearance as Messiah in the midst of men,
Jesus had to renounce to make himself known because his power resided
in the title of SON OF GOD, title filled of promises, but filled also of the
obscurity of the unknown, which he took as motive in order to gain
influence over the masses. But in his private conversations Jesus did explain
that the filiations that honored him, would also honor all the Spirits that had
attained the emancipation of the soul in the midst of the carnal nature.
The unity of God was never seen compromised by Jesus. Those that
made up the miracles were the ones that converted Jesus into a God.
God distributes to each one the strength and the intelligence in
proportion to the honors earned in the struggles of the instincts of the flesh
with the divine emanations of the spiritual immortality.
The immortality of the soul, as it places in manifest before the Spirit
the object of his successive existences in the flesh, pushes him to the despise
of all carnal dependence elevating him instead toward the glory of the divine
mission.
The Messiahs are THE SONS OF GOD, because they demonstrate
God, they explain Him.
Now I can speak thus, but in the past it was necessary to surround
myself of prestige, to which was not convenient to explain the principle upon
which rested the honors of the Messiah. It was necessary to expand the
moral sense of humanity and it was not advisable to leave open to them the
possibility of questioning my rights of Son of God. It was necessary to obtain
the result under proportions outside of the ordinary, under pain of being
arrested at the first attempt.
In spite of it I have often reprimanded myself for that tortuousness of
the path and when I found myself alone with one of my disciples, if it
presented to me a favorable occasion to cast in a perspicacious Spirit the
germ of the truth, I did not reveal myself completely, pronouncing
mysterious phrases, whose meaning I hoped that, perhaps, the future will

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reap some benefit to the truth. I used to call myself the confidant of the
prophets and of the martyrs, caught unawares by death; immediately, brought
back by the sentiment of my position I repressed manifestations and I
recommended to those that had been witnesses of my enthusiastic
expansions to keep the greatest secret in respect of what they had heard.¹

¹ One can understand how delicate the position of Jesus must have been, abandoned to his
own strengths in the midst of an ignorant town, entirely materialized, and reluctant to all innovations.
The Bible was to that town the infallible code of all their wisdom and there was nothing above their
prophets and the word of Jehovah, of whom they constituted the obligatory spokesman. It was necessary
then to summon up great authority and to know how to assert it, in spite of the humble condition amid
which the Master acted, in order to be heard and followed. Certain superiority must have existed,
without a doubt, in the son of the carpenter of Nazareth for such to occur, making the doctrine to
return good for evil triumphed in opposition to that of an eye for an eye and a tooth for a tooth of Moses. But,
having to avail himself of means purely human, how to obtain that prestige that was so indispensable
to him? There is the cause of those conflicts that we see emerge at each step in the Spirit of that
exceptional Being, that was a martyr since his birth by the sole fact of having to live in a world so
backward. – O. R.

In my conversations I sought to associate the belief of the established

dogmas with the doctrine of the successive incarnations of the Spirits,
speaking at the same time of hell and of the sanctity of my rights of SON OF
GOD. But in the wide horizon that unfolded before my thoughts the events
were seen justified by the ends. I directed my hopes toward the future and I
placed the delectable emotions of my soul in front of the harmonies in which
I dreamt, seeing them justified even in this moment in which I return to
complete my work, availing myself of God again.
I mixed the old law with the new, out of which resulted those parables
that often lacked clarity, those apparent contradictions, enveloped in the
rapidity of my expositions and ill understood by the lack of perspicacity on
the part of the audience, and those appreciations on the Divine Justice, filled
at the same time of mercy and of eternal vengeance.
My brothers, let us bow down before the majesty of God and let us
confess the poorness of our nature.
I said to my disciples:

"You are all Sons of God, and the least of you will have to work
in order to be great and strong.

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 "There is greater rejoicing in the House of my Father when it
enters a recently converted Spirit than that of the perseverance of the
just.
″The will and the emulation free the Spirit from the humiliation
of the flesh. The love of God inspires the love of the creatures, who
are the work of God.
"Convert yourselves in the depositaries of my law; she is a law of
love. The law of love does not say: tooth for a tooth, eye for an eye; she says:
forgive your enemies; pray for those that calumniate you; take,
without making noise, your alms to the house of the poor. If someone
slaps you on the cheek, present the other, because men yield first to the
sweetness of the virtue than to the justice of the reprisals.
"Dwell with the enemies of God and do not avoid the woman of
ill repute, since to set an example is an obligation to those that work in
the Vineyard of the Lord, and the proximity of the vice cannot stain
the just".

I gave examples favorable to the intelligence of those to who these

were directed and I attracted them with familiar conversations, in the
festivities, finding often there a motive in which to apply my precepts.
I remember a happening that took place in a small house on the
mountain overlooking the valley of Shechem tired and while I rested waiting
for my disciples that had gone to replenish our provisions, I began to praise
the cleanliness I observed in the midst of so much poverty, with the purpose
of engaging in conversation with a woman that remained standing
respectfully in front of me.
In those places of Jerusalem lived a large population of Samaritans,
despised by the Hebrews.

"Lord, said to me that woman, since you are a prophet, teach me

also, because the law of God is found only in the Temple of Jerusalem,
while we have to worship Him here.
"Woman, I answered her, God has but one Temple and that
Temple is everywhere.

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 "Men will worship God in Spirit and in truth; the hour has not
yet come; but the light will give rise to the truth, and I am preaching
the light.
″Believe me; on this mountain, as in the Temple of Jerusalem,
God sees the hearts and He favors the just. On this mountain, as in the
Temple of Jerusalem, there is not a blade of grass that passes unnoticed
to the eyes of God. The law of God is not found only in the
Temple, but it shines in all the hearts."

My brothers, the best proof of your alliance with God is to recognize

such law everywhere, bowing down before the trial as in presence of his
blessings, adoring the Father with the thought and with the works, praising
Him not only in the midst of the sufferings as in the midst of the prosperity.
Demonstrate the law of God with the rectitude of your life; convert men into
just, making them happy and being happy yourselves through the faith. I
remember still a festivity in which the abundance and the joy reigned among
those present, without a thought for all the cares and worries of life. The joy
was reflected in all the semblances and the table placed at the center of a
patio that formed a garden, received a few rays of the Sun, in spite of the
canopy of green vegetation that covered it. The young people directed at me
timid glances, the men, the women and young men surrounded me and all
wanted to give me the place of honor. I accepted, seating at the head of the
table moving my disciples, that had accompanied me in number of four, to
seat at the opposite end. I demonstrated myself amiable and talkative that
night. My glances and my smiles were divided among the people dining at the
table illuminated with the brilliance of the general joy.
Thus I proceed always adopting the attitudes that corresponded to the
circumstances in which I found myself and never in a festivity or in a
gathering among friends I was seen desirous of silence or destructed by
distressing preoccupations.
Accustomed to the nomadic life, I disowned the family and country in
order to best honor them, in the elevated expression of these words: ––
Family of men! –– Universal Country!
I carried the fanaticism for the rights of the soul up to the complete
renouncement of the human hopes; but in the cases of my presence among
the men, I gave the assurances of the divine support to those that will know
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to guide their families well and to the just and loving guidance of the
mothers.
My doctrine based itself on the human fraternity and the masses
crowded around me in order to hear these words, of which my lips were
prodigious:

"Let the children come to me and the most weak.

″I have come to bring joy to the unhappy and to say to the happy:
Be the servants of the poor, the God of love and of justice will
recompense you.
"You are all brothers and the servant is equal to the master in the
house of my Father.
"He who humbles himself will be elevated. Humble yourselves in
order to serve God; only the humble will be glorified.

"Ask and you shall find, knock and it shall be opened.

Learn my law and spread my precepts throughout the Earth,

loving one another. Do not conduct yourselves like the hypocrites that
prostrate themselves before God so that they will be noticed by the
men, that pray with the heart filled of rage and jealousy; leave instead at
the doors of the Temple of God your wishes of earthly riches, your
hopes of mundane joys, your weaknesses of self-love, your impure
thoughts, your low concupiscence, so that the grace descend upon you
with the prayer.
"Give shelter to the widow and the orphan.
"Free the sinner of his shame, showing him your arms always
open to welcome him.
"Uncover the vice, unmask the imposture, but instill in all the
culpable the words of mercy, the promise of forgiveness.
"The alms given with ostentation is displeasing to the Lord, our
Father, the mite of the widow has greater merit before his eyes than the
millions of the rich.
"The alms are of no benefit to he that gives it, but when it is
surrounded of major mystery. Keep therefore the secret in respect of

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the miseries that you will have alleviated, and that your left hand
ignores what your right hand has distributed.
"Say: I believe, and act. Activity is to faith, what warmth is to
love; a sign of life.
"Meditate my words and do not give them a meaning different
from which they have.
"The fervor does not consist in the abundance of words and in
the arrogance of the action, but in the modesty of the charity. It honors
the Spirit without making him shine among the men. It gives the soul a
sweet ascendant over the souls; but it does not incite her toward the
oppression, toward the domination, toward the prepotency of power. It
makes wisdom flourish, it does not drag the Spirit toward the
confusion of the pride and of the power, toward the tumultuous
passions of the human greatness, in the temerity of the ambition of the
human honors.
"Preach in my name and affirm my presence, because my Spirit
will continue still among you.
"Remain faithful to my voice and console yourselves saying: The
Lord is with us.
"Take me as example; I am poor, remain poor yourselves, I am
persecuted, suffer persecutions and that the God of peace dictate your
words.
"Despise the outrages, practice love and pray with a pure heart.
"The sword and the fire, the abyss and the Spirit of darkness, will
not prevail against you.
"I am he who the Father has sent to reveal the truth to men.
"I am the rope of love.
"I am the door of the happy country and the doors of hell will
not prevail against me.
"I am he that was, that is and that will be.
"I do not explain these words because you could not
comprehend them; but the day will come in which all men will be able
to comprehend the truth.
"Remain strong in the love. I am your Lord and your Father and
I will be with you during all the centuries through the power of God
and by effect of my will.
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 "Never draw the sword; he who lives by the sword dies by the
sword.
"It would be better for you not to ever have been born rather
than to forget my teachings, because the Justice of God weighs with
greater rigor against the fathers than against the sons; against the
unfaithful ministers, than against the mass of sinners.
"Go forth throughout the Earth and announce the word of God,
proclaiming yourselves his Prophets. Forgive the sins. That which you
will have forgiven here, will be forgiven in heaven, and the grace will
accompany you as long as you follow my law."

The Justice of God still wants Jesus to be your guiding star in the midst
of the errors and perils, but it orders that the words of other times be freed
of the obscurity that enveloped them in order to shine of the divine light and
in order to illuminate the Spirits that find themselves now more willing to
receive the light than in the epoch in which Jesus lived as man among the
men.
The doctrine of Jesus demonstrated the equality among the Spirits as
they came out of the hands of the Creator, being the difference that is
established afterwards among them the result of the advancement more or
less rapid of each one in accord with the irradiation of love toward the
universal family, whose members are all brothers and they ought to help one
another through the charity and the abnegation. The greater is the progress
of the Spirit the greater they feel the duties of the fraternity. The more
advanced the Spirits are, the greater they feel the generous tendency and the
ardor of the sacrifice in favor of their brothers as expression of the fraternal
love. With the word charity I do not mean only the alms and the absence of
the sentiments of hate but the inner commiseration of the soul before all
suffering. With the word devotion I do not want to designate only the
passing exaltation of the soul in search of God, moved perhaps by a
momentary suffering, but the sentiment of the prayer in the continuous
association with all the sufferings and the permanent tendency to participate
of all the miseries, all the shames, all the conflicts of the soul. The word love
does not envelop the explanation of the tendencies among the terrestrial
alliances, but it imposes the good by means of the word, of the works, of the
forgetfulness of oneself in favor of others, through the firmness in the
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protection of our fellow men and the fulfillment of all our human fraternal
duties.
The doctrine of love, based in the equality and in the fraternity; there is
the cause of the prestige of Jesus in the midst of humanity. He has come to
bring the law of God to a world too new as to be able to comprehend it, but
he laid the foundation of his work, that would be immortal, and that work
continuous its development. He came to teach the law of the sacrifice, and,
although the successors of his Apostles, that were under the obligation to
walk in the midst of the humbleness and of the poverty, in order to honor
the law and to obey the commandment, have not respected the word of the
Master, more fervent disciples will come that will remain steadfast in the
fulfillment of such teachings, repeating his words, which will have at last
continuators.
My brothers, I am the Messiah and the founder of the Universal
Church.
I come again in order to repeat everything I already said, giving the seal
of the divine greatness to the human words.

"The presence of the Spirit will shine in the midst of the darkness
and the darkness will be dissipated. The light illuminates all men of
good will.
"Men have not known me because they did not possess the true
light, but they will recognize me as they acquire greater light illuminated
by the clarities of the Spirit sent by the Lord.
"Happy are those that will believe, because they will walk in my
law; happy are those that will follow my precepts because they will see
God.
"It is a fatal error to affirm that Jesus came to bring the sword, since I
am the rope of love, having said: ″Love one another and my Father
will love you".

Errors really fatal are those that have given place to the sacrilegious
joys in the midst of the blood and of the horrors of the human hecatombs,
offered to the God of the armies, while they are but delusions for the
possession of ephemeral goods in the midst of the triumph of the low

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passions and of the submission itself to the power of the wickedness and of
the shameful pleasures of the vice!

I said:

"Remain humble; do not allow yourselves to be dominated by the

ambition of the terrestrial goods, nor by the wish of mundane powers.
"Whoever attaches himself to the Earth cannot follow me. My
Kingdom is not of this world.
"Lean on me and I will lead you toward the life, and I will give
you life, because I am the life.
"I am the good shepherd; when a sheep is missing, I go in search
of it, and I return it to the fold.
"My sheep are the sons of men; do as I do and may the joy reign
in the house of the master when a lost sheep returns to the fold.
"Let the children come to me and also the poor, the sinners and
the women of ill repute,¹ since if childhood needs the light and the
support, the poor are my favorite, the sinners seek help in order to start
a new life, and the women of ill repute attach themselves to a cup of
clay, when they have at their reach a cup of gold. The cup of clay is the
false love of the men, and the cup of Gold is the love of God that
never perishes.
"Remain faithful to my doctrine and propagate it throughout the
Earth so that men will no longer find themselves divided and that only
one Religion exists and one Temple.
"Do what I say unto you, pull out the bad weed, throw into the
fire the dry plant, separate the chaff from the grain and walk in the
midst of the ruins building anew.
"But fulfill the law with sweetness and love. One ought to have
compassion for the poor little bird and remember, also, that as she,
everything that lives depends on God.
"Go forth and repeat my words. The Heaven and the Earth will
pass, but my words will not pass, because the voice of the Spirit ought
to resound in all times.
"Let us make my identity shine, my bothers, with the patient
enchainment of the thoughts and the frank exposition of my works.
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 "Let us humble ourselves together. Accept me as mediator, since
I offer myself to you and I come to liberate you from the wretched
men.
"Break off the chains that bind you to the selfishness, the pride,
the vices, the tepidity, the discouragement, since I come to liberate you
from the sin and from the death″.
I am always He who guides toward the life and I say unto you:
"Come to me, you that cry, since I will console you.
"Come to me, poor and sinners, humble and forsaken, and I will
give you peace and warmth.

¹ I do not understand the reason of this differentiation between the faults of the man and those
of the woman, being the Spirit after all, that is asexual, that commits the offense. When the love of the
men is false, men are who commit the offense; when the women provoke that falsehood in the love,
they are who commit the offense; but it cannot be forgotten, that if the women of ill repute exist, it is
because there are men that foment it, since by themselves alone they could not lead that life of ill
repute. In reality is in the intention wherein the ill lies and frequently it is judged with too much rigor
that which is but a weakness in the woman, while is excused the same weakness in the man, calling it
necessity. – O. R.

My disciples were convinced more and more of the greatness of my

mission, and the familiarity and peculiarities of our conversations did not
diminish the respect of their demonstrations before the men. Imitators of my
modalities and of my gestures in the manner of speaking, they received
honors everywhere, reflecting them upon my person to who they did not
waste the continuous occasions that presented themselves to them to
designate me with the titles of Lord and of Master, wanting with this to
demonstrate the place that they bestowed to me among them.
I resigned myself to the honor of that designation of Master, in order
to guide them, but I employed all the arguments in order to make them
comprehend the divine essence of the word brother, to recognize the
elevation of the soul in the midst of the most humble positions of the Spirit
and to know how to acquire all the strength necessary in order to withstand
all the present humiliations with the celestial hope of the future glory.
″I am your spiritual Father, but this character obliges me, more
than you, to use greater patience and sweetness.
″I am your Lord, is to say, your guide, your defender; but if
someone among you should judge me unworthy of these titles he is
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under the obligation to warn me, since the disciple is worth before God
as much as the master and since it is essential that exist among us a
limitless trust, in order to be able to reach the objective that we have
proposed ourselves.
″Let us pray together so that God will sustain us, however it
would be preferable for the disciple to perish instead of the master,
because the head is more useful than the arm and because the ruin of
the master would result also in that of his servants.
″Honor me, but do not lavish me with promises referent to the
future, because the Spirit is willing, but the flesh is weak. I say it unto
you: many of you will abandon me in the path of the sacrifice.
″The dispersed will be reunited but to be dispersed again. Only
the head is strong. I am the head, you are the members.
″Do not be afraid. The trial that is about to come weather it as a
gust of wind.
″The Messiah will resurrect in Spirit and this Spirit will shine in
the midst of the darkness, he will guide your ship above the rough
waves, his voice will dominate the tempest and his word will announce
the new day.
″You will perceive the Spirit by the influence of sweet hopes that
will filter themselves in your soul and by the strength that will double
your strengths.
″You will perceive the Spirit through the divine blow that will
pass above your heads and through the warmth that will penetrate in
your hearts.
″You will see the Spirit in the midst of the splendors that will
illuminate your souls and no one will be mistaken to that respect.
″But hear me and prepare the Kingdom of God practicing the
devotion and the love, the prudence and the despise for the honors.
″The world will fill you of scorn and many will hate you, but bear
it for my love, saying always: the Lord is with us and we are his
members. I still have other members: they are the poor and when you
see the poor, remember these my words.
″Shortly I will no longer be; but my Spirit will accompany you
and he will dictate to you my will, as if I were still amongst you.

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 ″Do not accuse anyone for my death. My Father will send me the
bitter chalice and I will drain it to the end.
″But continue to practice after my departure what we now
practice together, and spread my words as I have said them, without
changing anything to them or adding anything to them.
″The Earth will be renewed and my words will be comprehended
with the passing of the centuries; I repeat it to you: the Spirit will help
the Spirit and the Kingdom of God will be established, by the work of
the power of the Spirit.
″The Spirit will cast the word and the word will become seed.
″Many of you will see the Kingdom of God.
″These words you cannot comprehend and I have to leave you in
the ignorance, because the time has not come to explain them to you;
but many will comment them and I will return due to this and to other
things, since my day has not ended and I will leave, dying, errors and
doubts that my Father will allow me to dispel.
″The truth is sown in one time and the fruits of the truth are
gathered, as harvest, in other time. But the word of God is eternal, and
all men will receive it, because the Justice of God is also eternal, and
because his presence is manifest in all times″.

Let us learn today, my brothers, the justice of these teachings and

honor me with the same attention that lent me my disciples. Let us march
forward by the path of the aggrandizement and let us leave to digress the
poor of Spirit converting ourselves instead the word of God into our
spiritual nourishment. God sends to all the institutor worlds, but to each
world are destined as institutor Spirits from the same world. The Messiahs
are advanced institutors, whose teachings seem utopias. My mission could
not have imposed a rule of conduct in a century of ignorance, having to limit
myself to instill ideas of revolution in the Spirits and to prepare them to the
renovation of the social state of the future. My Apostles ought not be men of
genius, nor worldly men. It was necessary for me to choose them among the
simple and working people, in order to instruct them and to impart to them a
just direction, without having to oblige them to renounce the pleasures of the
Spirit and the comforts of the wealth. My family bonds did not detract me
from the fulfillment of my purposes, because since infancy I felt dominated
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by the idea to sacrifice everything for the sake of those ideals and because I
was driven by the wish of the health of a family more precious to the Apostle
of what can be the carnal family to the man.
My unyielding resolution of sacrificing my life through the martyrdom
seemed an order to which I ought to obey under penalty of having my title of
apostle removed from me, the patronage of Messiah and that prestige of
Savior and of Son of God, with which the Father had graced me and of
which humanity awaited special benefits.
My knowledge of Apostle was centered toward the future, and quite
often, while I spoke to the men of the present, I directed myself indirectly to
the men of the future.
My voice turned then prophetic and my discourses suffered the
influence of the diffusion of my thoughts when I reached the heights of the
truth and this truth had to be safeguarded with the rigidity of the established
dogmas.
To the questions that had as purpose to make me fall in contradictions
I answered in a manner as to disconcert the one asking them, seeking at the
same time to instill respect in the multitudes with the authoritative look, of
the gesture and of the word, always resolute and incisive.
Clashing against of all the powers, of all prejudices, of births and of the
wealth, I would had facilitated the revolt, if I at the same time would had not
preached the glory found in the humiliations in front of the eternal
happiness. Poor and free, I spoke with firmness, driven by an indescribable
enthusiasm when I referred myself to the spiritual freedoms.

″Give your goods to the poor and follow me. It is easier for
a camel to pass through the eye of a needle, than for a rich man
to enter into heaven″.

The bold figures, the comparisons of daring overtone were appropriate

to a town easier to be moved rather than to comprehend reasons, for which
reason I often had to fall back on these powerful means in order to make an
impression in the Spirit of my listeners.
My discourses, that always ended with a quotation appropriate to the
case or with a maxim, left their imprint and my oratorical style was totally
unlike that of the other orators.
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 I denounced before the Divinity all the vices I uncovered.
The punishment of the bad rich inspired me somber images and I cast
anathemas against the exploitation of men upon men; but my speeches had
not been prepared at all, whose elegance of association as well as brilliance of
thoughts were always overlooked by me, since I directed myself to Spirits
who were more convenient to surprise than to seduce with beautiful images.
The pure pleasures of my soul were manifested only in the midst of
friends, and the tranquil conversations and affable became for me each day
more necessary.
My brothers, my holy companions, be again in these moments the
fountain of the retrospective joys of the Spirit. Be the repose in the midst of
my agitated remembrances, so that the consoling images, as they present
themselves before my eyes, together with the terrifying shadows, prevent the
effort to cut short the story under the influence of the displeasure and the
past bitterness, which would be an historical defect and a black point to the
light of my Spirit.
My brothers: If only you could comprehend the meaning of my words
and to join me, as your brother in the adoration of one only God; as your
brother in the reform of your habits and in the meditations of your Spirit. As
your brother in the wish and hope on your part toward the acquisition of the
conquests of the Spirit of which, with happiness, I enjoy, and as brother by
the perfect accord of your wills with mine, being able thus to impart to the
march of the events a direction more in keeping with the human nature
dignified by a divine emanation.
I do not ignore that this my present fraternal demonstration will have
the effect, in the beginning, of a pure illusion of my Spirit, but I count with
God in order to dispel this error. God has not bestowed to me the power to
manifest myself today to abandon me afterwards, leaving me in the
impotence to give proofs of my revelation. God sees you and He awaits your
glances.
Men dominated by the frenzy and by the blindness seek the
continuation of the honors and riches they enjoy and the right of which
possession arises of faults and of crimes. Men devoured by brutal passions
and selfish affirm that nothing exists beyond the body¹ and that the religious
beliefs constitute but false appearances or ridiculous aberrations of the Spirit.

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The struggle is that which distributes the honors. The light of the day and the
darkness of the night envelop the crapulent drunkard and the child that dies
of hunger.² What do the whole of these things demonstrate if not the
horrible disruption of the dignity of the Spirits bestowed by the Creator of
the Spirits? –– But the decadence of the intelligent Spirit that oppresses the
new Spirit!

¹ ″In the Universal Congress of the Freedom of Thought″ I affirmed that these men are
intellectually deficient at least from the point of view of the lack of a clear conscience in respect of
their personality and of their own spirituality, comparing them with the color-blind, that confuse the
colors, and with those that lack the musical ear, that cannot therefore appreciate the harmonic
association of sounds. Of the same manner these poor Beings, cannot conceive anything outside of the
coarse materiality of the things that surround them, and even though they are often great gatherers of
knowledge and even stand out as teachers in the natural sciences, they give proofs of their scarce
spiritual evolution by the sole fact of their incapacity to the great conceptions of the Spirit and even to
the simple knowledge of their own inner nature. As I affirmed this, I remembered the numerous
proofs that on this particular I have been presenting in my public conferences of the Sociedad Constancia
and the Sociedad Científica de Estudios Psíquicos and I added that the fact that the most notable free thinkers
materialists had died, abjuring their ideas, in the arms of the Catholic Church, while not a single free
thinker spiritualist, among the widely renowned, has fallen into such aberration of character, was proof
of the superior conscience that the latter had of themselves and of their superior cerebral constitution,
offspring of their superior evolution. – O. R.
² Jesus wants to say that this mode of comportment of certain Spirits, relatively old and
intellectually advanced, exert a depressive action toward the new Spirits and consequently little
developed still. That is easily understood, although in reality, as I stated it in my anterior note, those old
Spirits have made a routine use of their cerebral phosphorous since they have not known to develop
those superior aptitudes, that lead forcibly toward the spiritualism and that result in part from the
dominion of themselves, from the study of their own personality, from the cultivation, in one word, of
everything that draws us away of the animality of our origins. – Who can doubt that the more
developed is the Being the farthest away he finds himself from his point of origin, of the animality? –
Well then, there is nothing farthest removed of the animality than the conceptions of a superior
spiritualism. But it ought not be confused the spiritualism with the religious sectarism or with the
animism of the savages, in which fall many materialists when they want to combat the true spiritualism.
The materialism inspires the selfishness and the cowardice and forces men back toward the instinct and
the animalistic impulses, since it tends to proclaim the brute force, as among the animals, the free love,
as among the animals, the abandonment of the children to the spontaneous development of their
natural impulses, as among the animals, the struggle toward the satisfaction, not only of our need but
of our caprices, as among the animals, and in short, everywhere we look for them, it will be seen that
the tendencies of the materialism are those to bestialize humanity. Meanwhile, out of the clash of this
beastliness with the noble ideals and elevated, that are inherent of our spiritual nature, has been born
that hybrid being called anarchism. There is not a single spiritualist that is anarchist. None exist, nor could
ever exist. – O. R.

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 The Spirit of God is moved before this situation and his intervention is
made visible. Of what manner will this be received by the men? With
mockeries unfortunately! But the Spirit of God is a force that dominates the
interpreter of his word and it is a light that penetrates through the darkness.
In the midst of the human nature few Beings see themselves favored by the
gifts of the pure Spirit, because few are those that have the courage and the
will to challenge the human powers, while the pure Spirit flees from the noisy
agitations, from the dissipation and from the vice in order to come close to
those that suffer and those that investigate in silence. In the manifestation of
the gifts of God the human Spirit does not have to do anything, and the soul
ought to pray in order to join the thought of the pure Spirit. During the
adoration of the soul her wish to know the truth is irresistible. Due to the
nullity of the Spirit, the light is seen freed of the obstacles of the imagination
and the revelation is obtained only in the midst of these conditions of the
soul and of the Spirit. The revelation of the Spirits of God grant strengths to
the human Spirit and the impressions of the man find hope cold next to the
word of God that illuminates her. The Spirit illuminated by the divine word
rejoices amid the solitude, but he ought to sacrifice this joy for the sake of
the expansion of the principle of fraternity and of charity, since it
corresponds to him to close the sores, to heal the wounds, to study the
needs, to insinuate himself in the hearts, to appease the hates, to conceal the
shames, to make the hope shine and to affirm the idea of the future life.
All the Spirits of God are recognized by the elevation of their
manifestations. Neither of them grants to their interpreter¹ the faculty of
eluding the laws that govern the human nature and all seek to strengthen in
themselves the sentiment of justice and abnegation.
¹ He refers to the medium.

The revelation is an honor that God bestows to his sons and is

manifested by the inspiration of the Spirit in the Spirit; it becomes ostensible
by the increase of the wish and of the will; is imposed through the mission
entrusted to the Spirits. The revelation constitutes a part of the law of love
that is developed in the midst of the humanities. It must be added that the
revelation cannot go further than that of the comprehension of its
intermediary and that she provides the necessary light according to the needs

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of the epoch in which she takes place. The manifestation of the pure Spirit is
generous, but it remains within the limits outlined by the wisdom and
sanctity of his mission. He never associates the promise of the temporal
goods with the promises of the deserved graces with the advancement of the
Spirit; he does not respond to the questions dictated by the uneducated
curiosity, that is why he moves away from the unworthy interpreters and his
manifestations are less frequent. It is justly by the scarcity of these
manifestations that I insist in the effectiveness of my light. The participation
of Jesus in the infinite joys bestows him the right to speak more divinely than
when he spoke as son of the Earth; but, in these pages, in which Jesus evokes
the expansions of his human nature, he has to express himself in the manner
that men express themselves before other men, demonstrating his familial
alliances, his vanity of rebellious son, his weaknesses of Spirit, the aspirations
of his heart, as if he were still in the human world.
The power of my voice associates itself today with the emanation of
my remembrances of man. Do not preoccupy yourselves of the distance that
separates us, my brothers; destroy your erroneous beliefs; erect an
insurmountable barrier between Jesus man, his human mother and the fables
that have distorted the personality of God.
In the course of my terrestrial life I gathered disciples and friends,
spreading words of peace and censuring, with the conscience of an
enlightened Spirit, the vanity and the hypocrisy of that powerful society and
fastuos, that predominated, kindling in the minds the burning wish toward
the spiritual pleasures, practicing the charity of the heart toward all that
suffered, speaking out in defense of the weak, seeking out all the miseries,
reaching down to all the shames, inspiring to the sinners the repentance. Why
would not I be able to gather now disciples and friends through the
emanation of my spirituality? My words of time passed were seen adulterated
or ill comprehended; my words of today will be honored because they receive
the divine light. My words of the past had to be shredded to pieces when
they clashed against the ignorance; my words of today bring in themselves
the testimony of a God.
Let us proceed, my brothers, to a simple and quick review of my habits,
of my fatigues, of my entertainments, of my fraternal expansions, and let us
honor one another mutually, you through a just attention and I with my
confidences and with the free expression of my Spirit.
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 During one human life cannot be carried out immense works, but the
march in the sense of progress can be revived by a regenerating blow. In the
period of decadence of a world the reforming thought emerges unexpectedly,
like the vast horizon that, as the clouds break, suddenly appears before our
eyes. The human action of Jesus had prepared the horizon that today, under
his Divine manifestation, puts in manifest before the eyes of the terrestrial
humanity, and his voice, in the plenitude today of his power, will vanish all
the shadows that obscured his alliance with God and with men. –– Alliance
with God! –– Yes, because Jesus had to emancipate the orders of God. ––
Alliance with men! –– Yes, because Jesus came to speak to them of love, of
fraternity, of peace, of justice. And the love, the fraternity, the peace and the
justice give rise to wisdom, to the strength, to the science of the future joys
and of the favors of God. Jesus now demonstrates to posterity his human
nature giving them at the same time proofs of his existence of Spirit. Let us
repeat, then, the words pronounced by Jesus man, but let us add to them the
notions of the Spirit of God so that you will become fully aware of the
elevated mission that Jesus came to start as man and that Jesus himself
comes now to continue as Spirit.
………………………………………………………………………………
I was drawn to Jerusalem, notwithstanding the few probabilities of
success that it offered to my attempts of proselytism. I sought to present to
my disciples under happy colors the trip toward it, knowing well the
repulsion and the terror that its idea produced in them. Peter manifested at
the top of his voice, as he accustomed, his displeasure when he was told of
the return to Jerusalem. The two sons of Zebedee cried sincere tears,
pleading with me to give up such purpose. The two Santiagos, brother and
uncle of Jesus, offered him the complete sacrifice of their will. The rest gave
me assurances of their fidelity and devotion urging me to remain in the midst
of a town wherein I had found so much docility and so much love. Tired of
this opposition, but resolute to overcome it, I allowed to calm down the first
emotions of my apostles and I did not speak to them again of Jerusalem.
But in our conversations, as in my preaching, I gave the measure of the
depths of the preoccupations of my Spirit, rebelling against the weakness of
those that prefer the rest to the struggle, the easy success to the work of the
thought and to the corporal labors.

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 ″The light, I shouted, ought to be scattered with profusion.
″Shame to you that keep it under the bushel, pusillanimous men,
men of little faith.
″The largess of the divine gifts fills you of joys, but when the
need arise to demonstrate the truth with the work and the grace
through the sacrifices, you remain in the midst of the laziness and of
the selfishness.
″The farmer that comes across a sterile land, takes his hopes
toward a more productive land; very well, I am the farmer and the
sterile land is you″.

The level of my knowledge was not grasped by the multitudes;

although I was followed by a few disciples more clairvoyant in the homes
where me and my Apostles found lodging, whether in Capernaum proper or
in the countryside. In the midst of this circle of intimate friends I confided
my human sadness and my divine hopes. The closer seemed to me my death,
greater were the warnings that she suggested to me.
My work would perish, I knew it, if after my death, God would not
permit me to collaborate still in it as Spirit.
My faith and my trust won over the faith and the trust of those that
listened to me and I abandoned myself to the serene visions and sweet, as
well to the painful perspective of the ignominy and the martyrdom. I
impressed in the soul of those listeners my ideals and my purposes as those
stigmas of fire, that cannot disappear, and I impressed in their Spirits the
semblance of my glances, that were always tender, of my smile, almost
immutable, of my manners and of my gentleness when consoling them and
when demonstrating to them my affection. I saw in them the people of the
future and I dreamt in the awakening of the world, in the success of my
mission, the triumph of my doctrine, in spite of the foolishness of my friends
and of the ill faith of my enemies.
The men, whose belief in the divinity of my person fomented my
favorite disciple John, were my own friends, less warned, that would lead
later on to the foundation of an idolatrous cult, with the mystery of the
Trinity, of the Incarnation and of the Redemption.
My brothers, convert yourselves in the true worshipers of God
interpreting with wisdom the laws of nature. Honor the path of your Spirit;
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gather proofs of the greatness of God and reject anything that is contrary to
that greatness.
I do not debate with you in respect of my identity, but I employ all the
faculties of my Spirit in order to break off the false and laughable
denomination¹ that is attached to my name of man. Come, my brothers, to
the house where Jesus, while waiting to have dinner, is seated among men
avid of listening to him still, at the end of the day spent following him and
listening to him, whether in the Synagogues, whether in the most populous
centers of the places he visited. The conversation revolves always around the
recent preaching Jesus had pronounced the following words after the parable
of the prodigal son:

¹ He refers undoubtedly to the denomination of Jesus God.

″The reconciliation of a sinner with God produces major joy

in Heaven than the perseverance of ten just″.

Now Jesus develops his thought. The human nature, according to the
dogmas of the Judaic law, is destined to a stationary recompense in heaven,
or an eternal sentence in hell. But Jesus, in accord with the human sentiment
that sees in God, the omnipotence combined to the supreme kindness,
determine contradictions to his own words in order to affirm his faith before
his disciples and to combat the principle consecrated in another part of the law. But
Jesus in accord with the elevated intelligence of God, abandons the dogmatic
letter in the low regions and he expands his Spirit toward the contact of the
Spirits easily illuminated by him.

″The prodigal son, says he, is the sinner led to the repentance, is
the sick man returned to his strengths and to his health. I explained
myself in order to make understood the delights of the reconciliation,
but listen to the true meaning of my words.
″The destiny of man calls him to numerous works and his
freedom is effectuated slowly by means of the alliances of his Spirit and
the expansion of his faculties.
″In the carnal life that destiny and that freedom seem now weak,
but they will return corporally stronger and freed of the imaginary fears
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of the Spirit. The wait is seen often prolonged by the laziness and by
the emancipation of the sensual love.
″The Divine Justice leaves to man the free exercise of his
strengths but if he abuses it in order to impoverish his soul, he makes
him suffer the weight of the bundle of his miseries and of his
sufferings, after having lightened it for a moment.
″In a state more advanced of the human Spirit there are Spirits
that can remain inactive, due to pernicious alliances or to moral
weaknesses in the fulfillment of an elevated task. There are the just of
who I had wanted to speak of.
″In the midst of the degrading humiliation of the human nature, a
Spirit can suddenly turn heroic in the appraisal of the gifts of God.
There is the prodigal son.
″It has become deserving of God he that gets up with courage; he
that uproots the old tree and throws it into the fire; he that washes his
seat so that nothing is left of his past; he that from the bottom of the
abyss comes up to the light of the Sun in full dominion of his will and
through his efforts.
″The banquet, the Heaven, is the festive welcome with which the
repented sinner is received at his arrival among the Spirits of the Lord.
The uprooted tree is the sin, the washed seat is the heart that was stained;
the abyss is the death of the soul, as the light is her resurrection.
″In the abundance of the consolations given liberally to the
afflicted, Jesus had said: ″Happy are the poor of Spirit, because the
Kingdom of my Father belongs to them″.
I return on this expression in order to make stand out its meaning.
″The poor of Spirit are those that flee from the power and from
the domination of the mundane pleasures and from the selfish repose
in the possession of the goods of the Earth.
″The poorness of Spirit provides the sentiment of humility in
order to humble himself in front of the men, elevating himself
spiritually, in order to scorn all the insanities of the pride and the
conceit. Happy, then, says out loud still Jesus; the poor of Spirit! Happy
also are those that comprehend and practice the word of God! –– Who
among you, my friends, will not want to be one among the poor of

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 Spirit, since the modesty and the strength in the sacrifice places them
above of the rest of men!

Jesus defines next a sentence uttered by him in a moment of

indignation.
The crowd had stepped aside and a man from the town approached
Jesus and said to him:
″Master: Have you paid your denarii to Caesar? –– If you have paid them, why
have you done so since you only recognize the authority of God? If you have not paid them,
why do you prohibit the rebellion, if you set the example yourself?″
Jesus understood he would have to deal with one of those rude men
and wicked whose wish was to urge him to manifestations contrary to the
established government. But he conserved the exterior calm, in spite of the
indignation that brewed within, and he answered:

″Give unto Caesar the things which are Caesar's and unto
God the things that are God's″.

The disciples smile at the recollection of the gesture and the tone of the
Master, taking thus so unawares; immediately the word of Jesus turns grave
and he derives from this answer a motive of teaching filled of morality.

″Let us make our happiness, he said, depend of the fulfillment of

our duties, whatever the burdens that result from it.
″Let us march forward without preoccupying ourselves of the
defects of others, in order to free ourselves of our imperfections,
toward the freedom of our souls.
″The weakness of the men leads them to judge the intentions of
others and they support themselves in the possibility of the fraud in
order to commit fraud themselves; and they speak of injustice while the
injustice overflows from their hearts and from their lips. There are
those who see a straw in his neighbor's eye and does not see the beam
in his; others complain of the selfishness and of the abandonment
while they close the soul to the laments of the unfortunate, to the
desperation of the castaways, to the shame of the repentance of the
sinners.
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 ″I say unto you, my friends, probity honors the Spirit, thus as the
tactfulness in the judgments honors the heart.
″Pay your debts, be faithful to your commitments; with the just as
with the unjust; with the weak and with the disinherited, the same as
with the strong and the powerful; do not condemn anyone, never say
racca to your brother, and confirm your faith adoring God with the
prayer, prayer of thoughts, of word and of action.
″The thought ought to be the guide of the word and of the
action, the fruit of the resolution; pray together and separately, but do
so without ostentation.
″The prayer of the proud resembles that of the hypocrite. The
hypocrite always occupies the first places in the Synagogue, so that
others perceive his head bowing down and his pale cheeks, so that it is
said that he had fasted and that he prays with fervor.
″The proud kneels down before God, but his Spirit is filled of
plans in order to dazzle others, and he seeks the grace explaining the
right he has to that grace.
″Lord, says he, the sweetness of my conduct and the loftiness of
my intentions deserve that you lend them your sanction and your
support, I have not prevaricated against the laws of my parents; I have
not taken from the paternal inheritance in detriment of my brothers; I
have educated my family in the fear and in the justice and I employ my
goods in helping the poor. I am strong and powerful, but I give my
protection to the weak, I feel incline toward the honors, but I humiliate
myself before you.
″I say unto you, my friends, the payer of these men is rejected.
God welcomes instead the prayer of the sinner that honors his
repentance with the humility of his presence and with the simplicity of
his words.
″My God, says he, I adore you in all your decrees and I ask you to
forgive my sins.
″Make the weight of your hand fall upon your servant, but give
him the hope to be able to soften your justice and to be deserving of
your mercy.
″I say unto you, my friends, this man will enjoy of his
reconciliation with God, drawing light of his own faith and repentance.
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 ″The prayer in action is the work and the conformity, is the alms
and the sacrifice for the love of God, is the penance and the expiation
in order to remedy the harm done to oneself and to our fellow man
with the sin.

″Do unto others what you would want done unto you and
lead the souls toward God with the edification of your life.

″Honor me because I will not always be among you, but

remember these words: I will come back and I will establish my
law and all men will believe in me and there will be but one flock and
one shepherd because God has not sent me for one time only but for
future centuries.

″I am he that was, who is and that will be and I say:

″Happy is the man that will be reborn with new strengths, since
he will have sown in order to reap.
″Man is born again as long as he has not freed himself from the
slavery of the flesh, by the abundance of the spiritual wishes. Believe
and you will be strong in the struggles of the Spirit with the flesh″.

My brothers, the teachings of Jesus raise doubts by the contradictions

that find in them the observer and he is converted into an obscure
personage, whose actions partake of the human and of the divine at the same
time.
I wish to establish my personality upon the Earth in a manner as not to
leave the least weakness of Spirit referent to my doctrine and to my nature. I
am going to give you a succinct summary of my teachings in order to liberate
my person of that false light in the midst of that which the idolatrous people
and the ill intentioned keeps it. Listen still, then, to Jesus and this time be it
on the mountain, as when, alone with Peter, John and Mathew, he explained
the manifestations of the Spirits of the Earth, through the attraction of the
soul and the power of the will.

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 In those brief teachings Jesus indicated to his Apostles the medium of
establishing communication with the Spirits freed of the corporal envelop¹
and he initiated them in the happiness of experiencing the divine contact,
adoring the fire of life and asking him the freedom, beyond the human
horizons.

¹ That must have been the origin of the mediumistic practices to which engaged in common
the early Christians, according to known facts and in accordance also with authentic communications,
that refers to us that the faithful of the primitive Church gathered together in the temples to pray and
to invoke in common, being quite in vogue the psychography, as it happens in our centers. – O. R.

He invites them as to a fraternal banquet with the Spirits that lived in

the Earth and that direct him now a glance of commiseration.

″Elijah, Elijah, shouts he, I call you and I await the proof of your
presence.
″Honor to you, Elijah and may God permit us to communicate
here with you, in this solitude in order to effect the alliance of our
Spirits and the emanation of our wishes ″.

During the ecstasy in which my soul fell under, it appeared as if rays of

light surrounded me and confounded me with the tint of fire of the golden
clouds and purple that hover above our heads and the joy that inundated my
semblance was transmitted to the Apostles, who exclaimed:
″Elijah is among us, the Lord has sent him to us, blessed be his
holy name!″
As they said this they fell on their knees, with their faces facing the
ground dominated by a mixture of fear and of adoration, of which state I
took them out with these words:
″Get up my friends and honor the grace as the strong Spirits.
″The justice of God has elevated you above the rest of the men in
order to grant you the virtue of instructing them and of consoling
them; say nothing for now in respect of what you have seen; few will
believe you and many will mock you and will insult you; but make them
all comprehend that the fervor attracts the grace and that the faith
elevates the will″.

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 Jesus immediately prepared himself to the Sermon of the Mountain in
the midst of a compact crowd.
He sat down and his disciples, seated as he, protected him against the
overly enthusiastic spectators.
The women and the children sought the first seats and the word of the
Master authorized them to take them.
The men standing dominated the center of the assembly, this way the
words had to reach all and that order resembled that of an orderly home, that
was being prepared to receive long awaited guests.
The afternoon was delightful; the faces were seen illuminated by the
last resplendent rays; the hearts opened up with the first breeze of the night
and the emanations of the florid nature augmented the attractiveness of that
reunion.
Jesus was smiling, his glances rested on friendly glances; at first he
practiced his word by introducing ideas of consolation and of hope among
the listeners. Traversing with his mind the vast field of the divine favors and
of the duties of the men.

″Love one another and my Father will love you.

″Ask God the things you need and never let your trust become
lukewarm.
″Come near to he that suffers and do not tell him that he
deserves his sufferings, try instead to comfort him. True charity does
not look back to the past, it fixes its attention only in the present.
″Close your soul to the sadness and whatever severe may be the
rigor of your enemies, think in the recompense that has been promised
to you if you are patient and merciful.
″The Earth is a place of exile to those that have the right to a
better position; the Earth is a place of purification to the majority; but
all ought to help one another in order to know the patronage of the
fraternity and the principle of the universal love.
″The freedom of many takes place through the love; the selfish
will be punished, and much will be forgiven to he that will have loved
much.
″Honor the virtue, unmask the vice; but forgive those that have
offended you, so that you will also be forgiven in the future life.
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 ″Do not envy the place of honor. The first will be last and the last
will be first in the house of my Father; whoever exalts himself will be
humiliated and only the humble will see himself glorified.
″Go to the house of the poor and embrace him as your brother.
Scorn the distinctions of the riches and demonstrate yourselves
superior to the bad fortune.
″Humble yourselves in order to make others stand out, but do
not imitate the hypocrites, that seek the praises with the appearances of
the modesty.
″Happy are those that cry as result of the injustices of the men,
because the Justice of God will make them shine.
″Happy are those that are desirous of eternal life, because she will
illuminate them since now. Happy are those that have hunger and
thirst, because they will be satiated.
″Happy are those that comprehend and practice the word of
God.
″Learn, my friends, to bear the adversity with courage. God is the
fountain of the joys of the soul and the soul elevates herself with the
privations of the temporal goods, seeking the gifts of God with the
detachment of the terrestrial ambitions. Facilitate the gifts of God with
the detachment of the ambitions and pray with a heart devoured by the
spiritual wishes. Your Father that is in the Heavens is also found
among you, He hears your prayer and He will welcome your request if
He agrees with what you owe to God and to men.
″I say unto you, not even a single hair falls from your head
without the will of the Celestial Father, and the Divine Providence that
feeds the little birds, will never abandon you, if you have faith and love.
″I say it unto you again. The power of God is manifest in the
smallest things, as in the greatest, and his glance penetrates your
thought at the same moment that He traverses the immensity of
Creation.
″The word of God will be scattered through the whole Earth.
Whoever seeks it will find it, because the Earth is destined to make
progress through the word of God, to which all have a right.

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 ″Go, then, my faithful, seek the blossoming grass. Feed my
sheep. The grass will again blossom eternally, since the law of God says
that the Spirit is immortal.
″The present generation will be the light to the one that follows.
″The men of this time will see the Kingdom of God, because
men have to be born again and the Earth ought to receive still the seed
of the word of God.
″Honor my demonstrations, putting into practice what I say to
you and do not ask things that you cannot comprehend.

″Remain committed with firmness to these two

commandments: Love toward God, love toward men. In it are
enveloped the whole of the law and all the prophets″.

My brothers, the doctrine of Jesus is today the same he preached in the

mountain. Those that do not practice the love and the fraternity, are not the
disciples of the Messiah.
Get in the habit to comprehend the extent and the application of the
faith, of the love, of the solidarity, of the justice and of the sweetness so that
the grace of the spiritual emanations descend upon you.
Men of all the human religions, of all the towns, of all the classes, you
are all sons of one only country and the milk of the same breast ought to
feed all.
Men of all the religions, of all the towns, of all the classes, you are all
brothers, and the richest in temporal goods, the healthiest of body and of
Spirit, the most enlightened ought to shelter the poor, to heal the sick, to
sustain the weak, to teach the ignorant.
Initiate one another in the knowledge of the primitive equality and of
the future equality, that grants the Spirit the sentiment of humility and the
conscience in respect of his own strengths in order to suffer the effects of a
passing inequality and in order not pride himself of an exaltation also passing.
Adore God in Spirit and in truth. Ask and you shall find; knock and
it shall be open. Struggle against the gross emanations. Free your soul of the
human passions and wait for the future: it is full of promises.
Entrust to the science of God the application of your Spirits. Learn the
word of life and wipe away the tears with that word. Detach yourselves of all
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rigor and even of the coldness in your demonstrations, reaching out any
misfortune, whatever its origin and attract toward yourselves the trust of the
delinquent as the curiosity of the perverse and the gratitude of the afflicted.
Calm the clamors of your conscience with the reparation of the fraud
and the slander. Wait the forgiveness of God purifying yourselves with the
repentance.
Elevate yourselves marching by the path of the virtue. You that have
cast aside the habits of the old man, come close to the light, you that have
comprehended the emptiness that the Spirit experiences in the midst of the
errors. Ally yourselves with me you that feel that it is I who speaks to you
here. Let us march toward the glory of having founded the Universal
Religion upon the Earth and of having had instilled in the human Spirit the
despise toward the corporal death, with the divine hope of the eternal goods.
Let us honor, my brothers, at the end of this discourse with an
invocation of our Spirits to the Spirit Creator and let us pose in withdrawal
and in the adoration of our souls. God will bless us together, if you elevate
yourselves to the level of the grace¹ and if you give faith to my words, God
will give you strengths if you pray with fervor and if you practice the love.

¹ There is not the slightest doubt in respect of the fundamental difference that exists between
the meaning Jesus attributes to the word grace and that given in the so-called doctrine of the grace. The grace
to Jesus signifies an elevated level of the Spirit, conquered through his own merits in the laws of God.
– O. R.

God of the Universe, our Father merciful and all powerful,

allow to descend the light of your glances upon your sons. Allow
to descend upon the Spirits the glory, the greatness, the
perfections of your nature; so that they will bow down before your
decrees and that they enjoy the hope in the midst of the trials and
of the human sorrows. To all grant them the tranquility and the
forgiveness. Lavish to all the abundance of the consolation. That
your Justice illuminate more and more the gift of the fraternal
alliances and that your mercy come down to help the strayed!

Let us be ashamed of the idolatry! –– We want to adore one only God.

Let us be ashamed of the selfishness. We want to sacrifice ourselves one for

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all and all toward the duty! Let us be ashamed of the idleness! –– We want to
love one another, to help one another and to respect the works of God.
Let us be strong against the instincts of the animality! –– Let us live
soberly in the bosom of the riches of God and honorably in the love dictated
by the material nature.
Let us rise up against the servitude of the thought and the slavery of
the Spirit! We want to struggle in favor of the emancipation and the progress,
in favor of the universal alliance of the towns and of the march of humanity
toward God.
Let, then, oh Lord, the power of your Spirits of light descend upon us!

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 CHATER X
The Messiah defines his personality. The Messiahs always originate from the world wherein
they carry out their high mission. The Apostles were not at the level of the purposes that
such mission implicated, nor did they really comprehend the teachings of Jesus.

T he demonstration of my personality, my brothers, requires the

confidence of my inner sorrows as man and my spiritual joys as Spirit.
I have to specify also the difference that exists between my revelation
of the past and my present revelation. Let us attribute to Jesus man the
passion of the man; let us attribute to Jesus mediator the due calm drank in
the bosom of the divine institutions, the strength of the sacrifice, the
resignation of the Martyr; let us attribute to Jesus man the impulses of the
heart toward the so-called human nature; let us attribute to Jesus mediator
the strong repulsion against all impurity.
Let us attribute to Jesus man the displeasure toward the perverse
humanity and cowardly delinquent; but let us see Jesus mediator proclaiming
himself the brother and friend of the culpable, the consoler of the afflicted,
the support of all the unfortunate, the open ark of the poor, the consolation
of all the repented.
Let us place in this book before the eyes of the reader the dual
condition of Jesus as elevated Spirit and as carnal creature, in order to give a
clear understanding of the laborious courage of the Spirit in struggle with the
flesh, and let us free the Divine Justice of the darkness with which
surrounded it the human ignorance, in order to elevate the Spirit of man to
the level of our intervention.
The nature of Jesus, my brothers, is your own nature. The Spirit of
Jesus defines the emancipation of a new creature. The favor of God does not
exist, the denomination of privileged is devoid of any meaning.¹

¹ With these words the doctrine of the grace is declared totally unaccepted. – O. R.

The disproportion of the strengths is found in relation with the

longevity and the work of each one. Dependency produces dependency and
freedom is born of a definitive victory of the spiritual nature over the animal
nature. Perfectibility is attained more quickly when one is able to dominate

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the animal nature; however, perfection is found only in God, and all the
Beings having been created by God, have a right to this light.
The decadence of the Spirit is only momentary, since the law of
progress drags with it all the individualities toward one objective of growth,
through the general equilibrium of the creations. The indifference and the
depression are occasioned by the diffusion and by the unhealthy contacts.
The young worlds, as the Earth, enter into the phase of their development
when the rapprochement of the ideas is produced through the beneficial
return of the Spirits freed from the body, to who have been given the faculty
to return in order to accelerate the events and the life of the Spirit in the
conditions of the human slavery. The Messiahs are no longer called toward
the material life; but they have the supreme honor to direct the lesser
Messiahs.
The number of Messiahs augments progressively, fortunately they, as
they become more numerous, inject everywhere, they inoculate, they scatter
everywhere the light and the phase of development, of which we have
spoken, takes place forcibly.
The progress of the worlds signals the progress of the individualities.
The energy, the spiritual light, the universal science point to one
another mutually and they produce the love, the strength, the devotion, the
revelation. The dematerialization of the Spirit is effected through the
development of his reasoning. The animal nature yields little by little before
the spiritual nature when reasoning dominate and progress is notable.
Progress gathers greater strength from the divine lights when the Spirit
reaches major elevation abandoning the sensuality of the flesh and
accumulating honors upon him by the accord of the reason with the faith.
I come toward you, my brothers, free already forever of the carnal
nature, but I have suffered like you the humiliations and the desperations
inherent of such nature, and if my life of Messiah was glorious in virtue of
the works of the Messiah, the alliances, the disillusionments of the man were
really cruel. My faults caused me remorse and the sufferings gave rise to self
doubts and errors. If my life of Messiah savored the delights of the human
love in their spiritual dependencies, the tender affections of the man were
seen crushed on his flesh and the Spirit triumphed in the struggle, but only
after of long tortures and profound sorrows.

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 Yes, finally, the light of the Messiah was seen clouded by the shadows
of the human nature, the light of the Spirit was able to rise above them, due
to his complete freedom with respect of those shadows and to the strengths
progressively acquired in the study of the divine laws.
Established the existent difference between my revelation as Messiah
and my present revelation let us continue the relation of the events and let us
reproduce the men under their true aspect.
Peter, as the first, the most zealous of my disciples, would deny me. He
was not therefore at all a believer, from the moment that he denied his
alliance with Jesus.
John, the most tender of my friends, distorted my words and he
introduced me as gifted of supernatural powers. He was not consequently
subjugated by the faith, since he had to employ fraud in order to best honor
my person before everyone and to aggrandize it before the human Spirit.
James, brother of John, seconded the impulse he received from his
brother, more fanatic than he.
Andrew was but a pale copy of Peter.
The two Judases were in constant opposition, not only from the
ideological point of view, as for their own outward appearance.
Judas, cousin of Peter, was timid of Spirit, of weak constitution, easily
moved, open to be influenced by all the affections, to imitate all the virtues,
to humble himself before all higher authority; but without initiative and
without strengths to struggle openly against adversity.
Judas, who is called ordinarily Judas Iscariot, did not have the
appearances of a perverse nature, and we ought to amend the opinion of the
people in respect of this disciple oppressed under the weight of a universal
reprobation. May our judgment penetrate in the Spirits that tender
compassion, that forgives all the deviations, that despise for the preventions,
that wisdom grants. May our judgment demonstrate the weakness of the
human judgments, when they judge a whole life by the effect of one single
act, even if this act had been criminal. Judas was olive-skinned and his hair
fell naturally on his shoulders. His forehead was wide, his eyes were big and
wide opened, of pale face, with no physical defects; his resounding voice
turned eloquent, when he was inspired by grave matters. In private he was
the one that inspired joy in the semblances, with his anecdotes and
observations filled of wittedness. Never was he seen taken for his own
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advantage the smallest portion of our reduced peculium, which, on the other
hand, he never administered; my uncle James was the one in charge especially
of it.
The ill concept that persecutes Judas in this sense is the result of a
detail entirely false in respect of his attributions among us. Excessively
jealous and aspiring honors and baneful joys, desirous of establishing his
superiority in a fraternal association, whose members considered themselves
equal; there are the defects of he who betrayed me later on, in order to satisfy
a resentment, whose cause condemns me.
Why did I give to Peter proofs of a trust so evidently exclusivist? Why
did I permit John those modalities of favorite that revealed a manifest
partiality on my part toward him? Why, when few were those that had to
accompany me, I chose always the same ones? Why, in short, having
discovered the ill effect that this produced in Judas, I did not know to
remedy it?
Yes, let us say it out loud: Jesus, the brother, the protector of Judas, did
not fix his attention sufficiently in his sensitive nature, although deviated.
Jesus did not comprehend that it was necessary to combat the jealousy, the
vanity, the pride of that man through an extreme sweetness in all the
relations and with a justice strictly equalitarian in the manifestations of all for
one and one for all. Let us place Judas in the place of the favorite disciple
and this in the place of Judas; John, seeing himself no longer supported by
my excessive weakness would have maintained himself within the limits of a
holy affection, and he would have not offended the truth with the
extravagant wish of wanting to establish for me a divine cult; Judas,
meanwhile, guided in the sense that was convenient to him, would have not
betrayed. –– Poor Judas! –– I drew farther away from him as his resentment
deepened; the ill was growing worse; the abyss was opening up, when justly I
could find the remedy in my love avoiding the fall of that weak Spirit. ––
Poor Judas! –– In my last hour you, above all, occupied my thoughts, and my
soul leaned over yours to speak to her of hope and rehabilitation.¹

¹ To the Spirits truly great is easy the forgiveness of the offenses, but that to want to make
himself responsible of the offense received in order to lessen the culpability of the offender, and,
moreover, to think, in the midst of the most horrific of the tortures, to think, to be profoundly
preoccupied of the fate of the same person that has been the cause of that torture, that is only

165
characteristic of a Jesus. This passage would suffice, even if I had not read another line of this book to
say to myself: No one but Jesus could have written this. – O.R.

Condemned, was said, condemned be he that has betrayed Jesus.

––Oh, no! –– Nothing is lost of the works of God! All will

again find themselves purified by the repentance, glorified by the
reparative resolution, luminous after the forgiveness. –– Oh, no! –
––Nothing is lost of the works of God. All will achieve greatness,
all will be honored; all drag themselves painfully on the mountain
side to illuminate us finally, once at the summit, with the
splendors of the divine fire.

The abandon filled of ingenuity and the happy character of Alphaeus,

contrasted with the obscure appearance of Philip, who insisted in foretelling
an unfortunate future and the failure of our doctrines.
Thomas never believed in the divine revelation, but it had fanaticized
him the greatness of the work.
Mathew, the best prepared of my Apostles, was also the most sincere
when he referred our speeches.
My brother James was always the first one to say yes to everything I
proposed. My patience and my courage would be recompensed by this son of
Mary, and the grace would crown the Spirit of my brother in the last days of
my mortal life.
The familiarity that reigned amongst us all did not impede the
sentiments of other nature, as that of the recognition of the superiority,
although in the most intimate friendship, and I remember well with emotion,
the constant devotion of Matthew toward Thomas and the paternal
protection of my uncle James toward Lebbaeus.

I used to say to Peter: ″Let us march toward the conquest of

humanity. –– Why rest amid the calm and to gather joys within
the tranquil possession of what we have achieved when new
possessions are promised to our ardor and our sacrifices? –– Why
ask strengths to God and not employ them afterwards to the
success of his purposes?

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 ″Jerusalem! –– Hope of my life! –– Happy city –– The
sublime call will come from your bosom and your sons will be the
true worshipers of the living God and eternal.
″The crimes and the ruins will give rise to wisdom and to
the magnificence, the Earth will direct toward you her desolating
glances and you will fill her of hopes and of lights. Men will call
you glory of glories, because the peace, the freedom, the power
and the love will confound themselves and they will reign united
by your only virtue.
″Even if the just perish at the hands of the executioners;
that your slaves clinch their own chains; that your tyrants fall
asleep upon their victories; nothing, nothing will be capable to
retard the hour of freedom, and the fraternal love will be
established among all men″.

Peter, while I presented my thoughts to him under symbolic and

prophetic forms, participated of my enthusiasm and he would have followed
me to the end of the world; but soon that enthusiasm subsided and he once
again became the Apostle of the first days, who concealed under the
appearance of the devotion the fear that dominated him. My favoritism for
Peter had been formed due to the rectitude of his character, ingeniousness of
Spirit, refinement of sentiment and to his excessive probity. Speaking to him
with simple words, of which later on was deduced a motive of accusation for
a future crime; I did nothing more than to read with my natural discernment
what was occurring in that loyal heart, in that weak Spirit and little
developed.
In our familiar reunions (thus we designated the dinner hours and my
nightly conversations) Peter, always placed across from me, seemed to have
wished to spare me all efforts to answer any questions and to spare me from
the vanity of the material matters. He turned all ears when I spoke and his
glances strived to read my thoughts, when I was quiet. He looked after my
person the same way a tender mother looks after the son, and when later on
I wanted to stay up late, although apparently tired, he endeavored in pointing
out to me that I should take care of my health, following me with a solicitude
that it became bothersome by its exaggeration. During our trips, in our most
distant excursions and in the moments of rest, Peter was always consulted
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with respect of all the details, of which he took advantage in order to offer
advises of prudence and of calm to my ardor and to my passion for the
works, employing the greatest care in the preparations in order to insure, he
said, the success of our mission.
One day while we all gathered together, I directed myself to Peter and I
said to him:

″You will be first of my successors, but it will happen, to

your shame, that you will fail in your duty abandoning your
Master. The abandonment does not consist only in the material
separation, but it is demonstrated also and with great cruelty,
through the separation of the Spirits.
″Happy are those that will have believed without having
seen!
″Happier still are those that see and comprehend without
the assistance of the material senses!
″Happy are those that will suffer for the truth, since the
kingdom of my Father will belong to them!
″Happy are the free and the strong! –– The freedom and the
strength are acquired with the renouncement of the goods of the
Earth before the eternal goods.
″The faith is demonstrated through the works and she
shines in the face of the persecutions.
″The grace ought to be scattered in order to attract with her
aroma those that the grace has not yet descended upon.
″The gifts of God ought to be modified through the trials in
order to fecundate the future.
″Of what use are to God your protestations and to men your
sweetness if these remain sterile?
″How would you want God to welcome your prayers in the
grace if this grace is only beneficial to you alone?
″With what purpose do you pretend that God fills you of
gifts, that you would keep hidden?
″Men of little faith! The Earth holds you back because you
lack the true conviction of the future life!¹ Men unworthy of the
grace! The grace leaves you cold and halfhearted because you do
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 not comprehend her! Fragile men and stupefied, the gifts of God
are to you what the precious stones would be to the filthy
animals″.

¹ This lack of conviction is the effect of the scarce evolution of the human Spirit, that has not
developed sufficiently as to live definitely as such in the plane of the Spirits. Thus proves it the picture
of ultra tomb that only refers to matters of the physical plane. – O. R.

Peter threw himself at my feet pronouncing these words:

″Lord, beloved Lord, do with me whatever suits you. I am your

servant and I have no other will but yours″.

In that moment Peter was sincere as always, but he was responding to a

sentiment and I did not build up my hopes of promises repeated so often.
Nevertheless I sought of praising him more than the customary and I
embraced him saying to him:

″Swear to me that you will follow me till death and that you will
listen to me even afterwards, as inspirer of your acts, to the
continuation of what we are carrying out together″.

I swear, answered Peter, to love you and to follow you till death and
that I will follow your instructions after you, as if you were here. Thus, then, Peter
had not comprehended the second part of the oath I demanded of him, since
he was speaking of my present instructions, while I promised him new
inspirations after my death.
I continued to insist from that day forth on the resurrection of my
Spirit,¹ with such perseverance, that the forms employed by me were
exploited later on in order to impose the belief of my corporal resurrection.²

¹ He refers naturally to his return as Spirit. It was in certain manner a resurrection from the
moment that he again would manifest himself after having been absent by his death.
² In accord with the dominant criterion of the past, and that still predominates among us, it
was incomprehensible the return of Jesus among his Apostles lest it was with the same body as they
knew him.

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 ″I will return, I will sit at this table to give you peace and strength,
to prepare you for Passover, to share with you the delights of the
divine favors and to facilitate to you the preaching through the light
that I will give you.
″I say unto you: the corporal life of man is short, but his Spirit
will live eternally.
″The house is filled again and the day follows the night, in all
times and in all places.
″The family is reconstituted with the members scattered of other
old families,¹ and the next sojourn will give good fruits to those that
will have known to sow in favorable times.

¹ Jesus insists often in this of the family, putting in manifest the superior criterion with which
he understands it, not very apt in fact, to strengthen their bonds. Without any doubt the bonds of the
family are transient, since they break off with death, while the bonds of love are consolidated on the
contrary, they expand and are perfected, these are the only bonds that subsist, the proof of it is that
love constitutes the supreme law of the Universe. In the present case Jesus wants to say that the gaps
left by death in the families are easily filled through the relations with anterior families, above all with
the matrimonies, that often determine the fusion of two families into one with the sons that are born
and, even with the adoptions; but with the lost virtue this does not happen and, the breaking off of his
doctrines, by weakness or lack of faith of his Apostles, would be an ill much more difficult to remedy.
If it were possible in the present world the empire of the ideas of Jesus, it would not be
necessary to surround of so many warranties the constitution of the home, however not being thus, it
is best to agree then that the legal family is the primordial foundation of the civilized societies. – O. R.

″Accept the passing trials as a necessity to your natures, and when

you no longer see me, honor me remembering, in the distribution of
goods, the poor first and yourselves next.
″Whether you go your separate ways or whether you remain
united until the consolidation of your doctrines, I will always be
wherever you are; but do not alter nor divide anything I have formed
or gathered, otherwise my Spirit will move away from you.
″The shame and the opprobrium would be the result of your
ingratitude and the scorn the answer to your inequity, if you allow
yourselves to be influenced by the passions of the Earth. You, that
ought to teach the path toward the eternal life, practicing the virtue and
scorning the honors of the world.
″My life of man, has to conclude in a miserable manner; but my
Spirit will follow the march of centuries and he will dominate the noise
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 of the tempest in order to sustain you in the struggle or to reconstitute
what you will have destroyed; to shine in the midst of the plenitude of
your triumphs, or to cast light amid the darkness that you will have
fomented; to defend you, or to give you the fraternal kiss or to reform
you, to say to you: I am with you, or to say to you: I am against you.
″I am the life, whoever believes in me will live. I am the Spirit of
Truth and I possess the truth of my Father.
″The Earth will pass, but my words will not pass, because the
truth is of all times, of all the worlds, while the Earth is nothing more
than a temporal abode.
″Never say: we are masters. Be on the contrary modest and put
into practice the principles of fraternity, loving all men and helping
them.
″Whatever may be your sorrows and tribulations, say: my God,
may your will be done and not mine. In the midst of the sufferings I
will give you joy and whenever you pray I will be in the midst of you.
″Remain calm in the adversity and never wish the ruin and the
misfortune of your enemies. The strength is born of the adversity and
the resignation facilitates the advancement of the Spirit.
″The malice and the ill faith will push you toward the snares and
men will oppress you with insults because of me; but I will establish my
residence among you and together we will prepare the Kingdom of
God upon the Earth, since it was said of me: Here is the alliance of
the past with the future.
″I repeat it to you, the Spirit will be born again and the Earth will
tremble of joy.
″The march of the Spirit will take place in the midst of the silence
and of the darkness of the night as during broad day light and in the
midst of the tumult of the human passions. The voice of the Spirit will
be heard everywhere and the thought of God will be revealed with
apparent manifestations and characteristic of his power and of his will″.

I spoke always in this sense and I closed most of the time with a moral
pretext or with some prophetic consolation, whose temerarious meaning or
real meaning I can explain now.

171
 My brothers, it seemed definitive to me the forms of my alliances and
my human bonds and I never thought in separating myself from those that
had joined me in my attempts of reform; but in that epoch so great had been
my struggle, painfully fed up, against the discouragement, that I regretted of
having formed a bond with Spirits too new to comprehend me, too
dependent of their family as to be able to sacrifice themselves to me
completely. Peter was married. The two sons of Salome supported her. Only
Judas and Lebbaeus were free of any family that could have been burdened
by their poverty. My two James, it is already known, had no other hopes but
me, nor other fears or cares. I readily approved all the projects of my
Apostles, whose objective was that to sweeten in some way our communal
life; but I recommended to them a scrupulous probity in their relations with
the people and the abandonment of their rights before the falsity and the
prepotency of others.

″Our Father that feeds the little birds, I used to say to them, will
send you your daily bread if you place in Him all your trust.
″Ask the forgiveness forgiving yourselves those that have
offended you. Praise God whether you are in good health or whether
you are sick, as in the midst of the joy as in the sadness, the same as
amid the poverty as amid the opulence.
″Free your Spirit of the temptations of the flesh and follow the
law of love and of justice.
″God is everywhere, He sees your most secret thoughts. Be
careful therefore of directing your prayers to Him only with the lips.
Meditate these my words. You will find thus the rule of an edifying
conduct and the fountain of the prayers pleasing to the Lord our God″.

My brothers, the Lord's Prayer was not dictated by me. Our prayers were
made with the thought and with the practice of the duties that we imposed
on ourselves. We prayed at all times of the day, when I offered to God the
sacrifice of my life, in order to sow with my blood the promised Earth to the
humanity of the future. I prayed at all hours to calm my soul, that sought
God, and to purify my Spirit of the terrestrial emanations. But I did not have
to formulate prayers that my teachings prepared, and I adhered simply to

172
moral matters and to the explanations referent to the new law designed to
replace the old law.
The new law was founded on maxims that I had gathered and on the
work of my own Spirit, when he transported himself toward the spheres of
the spirituality, before the divine truths.
The new law inculcated the universal love and it abolished all the
sacrifices of blood.
The new law favored the free development of all the individual
faculties so that they will contribute to the general good, and I honored all
men saying to them:
″Be equal before God. The power of the men is but of one time,
while the Divine Justice is eternal.
″The first will be last and the last will be first to give resplendence
to this Justice.
″Poverty grants rights to the riches. Happy are those that are
voluntarily poor to the glory of God.
″Slavery will be vanished from the Earth, because the woman is
equal to man and the servant is worth as much as the master before the
divine wisdom.
″This wisdom is that which governs the destinies, it rewards and
it punishes, it casts the word of peace in the midst of all the
humiliations, in the midst of all the sufferings, of all the tortures of the
soul, of the Spirit and of the body″.
I identified so intimately with poverty that I used to say:
″The poor are my members″.
And I sought with great avidity the shame, in order to bestow to it the
hope of the purification, that the women of ill repute, vagabonds of all sorts,
converted themselves in the permanent followers of my preaching during
this period of my life, since the day of my victory over the indecisions of my
Apostles until that of my accusation before the Sanhedrin of Jerusalem,
ordered by the princesses of the law and by the priests of God.
I had the conviction that death was waiting for me in Jerusalem and I
wanted to surround her in such manner so that my Apostles would keep of
her a vibrant remembrance of my attitude, of my words, of my
demonstrations of love, of acts of humility and principally, of my resignation
in front of all the insults and of all ferocities.
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 It was necessary to demonstrate the greatness of my doctrines and to
explain my strength of Spirit¹ in the midst of the accusers and of the
executioners, in order to die with the honors of success.

¹ Here is employed the diction strength of Spirit as strength of soul and there is nothing to be
remarked, but often certain confusion is observed in the use of the words soul and Spirit. This
confusion is quite common among our modern-spiritualist writers. I, on my part, following other
authors, understand as Spirit the soul enveloped by its astral body, such as it is observed in the
mediumistic experiences. It is the total entity, the soul provided of her means of individualization and
of relation. – O. R.

There is the reason I mixed in the project of this trip such generous
shuddering of the heart with such bitter thoughts; such happy emotions with
such energies in stigmatizing the cowardice and the abandonment; such
sweet and persuasive lessons with such harsh and threatening prophesies;
such tenderness in the smile and such sadness in the eyes.
Exhausted by the labors of the apostolate, with the Spirit devoured by
the ambition of the celestial joys, I saw in the martyrdom the promise of a
glorious rest, and I made no attempt to delay its final hour, because I knew
that the hour was appointed and that the elevated happiness of the pure
spirituality that awaited me would begin with the last spasms of my material
body.
I could, it is true, evade the horrors of death, but that would have
obliged me to vegetate in the impotency and the future would have resulted
sacrificed by such puerile weakness.
My brothers, that fanaticism constituted the sentiment of my mission.
Of your world I am the only Messiah to who has been granted to continue
ostensibly his work, because I have founded it with my life of work and with
my will toward the sacrifice.
………………………………………………………………………………
Let us establish here, my brothers a comparison between Socrates and
Jesus, both died for the glory of a doctrine, of sound reason and honored by
the divine light.
Socrates became affectionate and philosopher dominating his passions;
he became religious comprehending nature; he became strong speaking
with the Spirits of God.

174
 Socrates died forgiving his executioners and blessing the death that
gave him back his freedom; but he was not able to establish a cult on the true
God, nor to demonstrate the usefulness of his death to the men of the
future, and there is nothing left of him but a school, famous, is true, but
without preponderance in the Universe, because the word emanated there
from men still filled of superstitions, in spite of the moral principles put into
practice by them. The doctrine of the existence of one only God taught by
Socrates and later on by his disciples did not rise above the ruins of the
idolatry and it did not lay the foundation of a new society.
As I emphasized thus my superiority as Messiah, I ought nevertheless
to bow down before this Wise Man and to point him out to humanity as one
of their members most worthy of respect and of love.
Socrates lived in poverty and never were his lips stained by a lie. He
was pure of all hate and of all humiliating desire to the conscience; he never
uttered an accusation and his heart never harbored any resentments. The
compassion toward the misfortune, the disinterestedness in his relations, the
strength and the justice against the insolence and the duplicity honored the
life of Socrates, and death transported him in the midst of floods of light
toward the fountain of all the honors. Socrates shares one thing in common
with Jesus, and it is that to have set the example of the virtues he preached
and of having died for the truth. But Jesus, more advanced than Socrates in
the knowledge of the spiritual, had to impart greater impulse to his
successors and to project more light around him, and in the struggle with the
instincts of the carnal nature in presence of the invasions of the divine hopes,
Jesus had to demonstrate himself stronger, because he was less subject to the
material body, by right of oldness of Spirit. The march of Jesus, since his
infancy up to the Calvary, was at each moment the consecration of his idea.
Socrates instead did not see himself freed entirely of the superstitions, and he
remained enslaved of the ideas of his era in presence of the popular majority,
no matter how much he and his disciples adored God. But there also is
found a point of similarity. Socrates, the same as Jesus, could not challenge
the public opinion without incurring in the severity of the laws, and if Jesus
demonstrated himself in his doctrines less distant from the Judaic religion
than Socrates in his, of the pagan, that does not detract from it the just merit,
since both saw themselves obliged not to clash too much with the dominant
religion. If Jesus ran toward the death, while Socrates saw it simply approach
175
without shuddering, is because Jesus was convinced of his Divine Mission. In
it consist his undisputed superiority over Socrates, being this precisely the
aureole of his glory and the cause of his new meditation.
Jesus knew well that he could evade death, but the divine filiations that
he had bestowed to himself, the radiant hope that he demonstrated in order
to inspire the future docility to his Apostles, the prophetic word he cast as a
flame upon the future, all constituted a law that drove him to die painfully
and by his own will.
……………………………………………………………………….……...
We resolved to go first of all to Nazareth; I was in a hurry to see my
family. My next visit to my mother formed the argument of my meditations
during this trip and my disciples respected my silence.
I foresaw the reproaches that my mother would direct to me when she
found out about my decision to challenge the priests of Jerusalem. I had
abandoned my own in order to devote myself to everybody, I had neglected
the duties of the family in order to free myself of the carnal impediments.
But did I really have the right to proceed this way? How would be viewed to
the eyes of God the transgression of the human law, in what she has of just
and august, what are the love and the docility of the sons toward the mother?
Why, my God, this anguish of the soul since I was obeying your voice? Why
these distressing retrospective remembrances, if my mission of Messiah
ought to surpass my human nature, my duties as son and my terrestrial
afflictions? Why such activity in order to prepare the sacrifice, if it
constituted an outrage to the universal morality, based in the dependency of
the Beings and their fraternal relationship? Why, my God, this
discouragement in the moment of honors and why this false path outlined by
your power and by your justice?
I prayed. The prayer calmed these agitations of my human nature,
developing the spiritual wishes and nourishing my heart with the fire of the
divine love. I prayed, and the hope of the celestial joys concealed from me
the shadows of my life of man and the divine mission revealed itself before
me as a devastating torch of the tenderness of the soul and of the alliances of
the Spirit in the midst of matter.
After having prayed, I only occupied myself of God. After these
delirious and of these withdrawals I felt stronger and my thoughts were
transmitted with greater clarity in my brain.
176
 I came close to my companions and I made them participants of my
spiritual freedom. I gathered them so intimately in my future happiness, that
they lowered their heads before my inspired glances and they kissed my
clothing with such faith and enthusiasm that it made my soul rejoice.
We arrived in Nazareth. I left my Apostles in a house near the city and
with my uncle and my brother we arrived at the paternal house.
The whole family had gathered to receive us and we had the
presentiment of a stronger opposition in this concentration of strengths. My
consanguineous siblings, five in number had been reduced to three, I
deplored the ill mood of my other siblings, who as I, sons of Mary; had
thought to spare me a too strong cold welcome. The brother next to me in
age lived in a faraway place five stadiums from Nazareth. I could not know
the qualities of his heart, nor the relations maintained between he and the
rest of the siblings; but immediately I read in his eyes the profound despise
that inspired him my vagabond life and my works of Apostle. I was about to
embrace him but he rejected me and he expressed these words:
–– Here you are! –– Do you come now to stay for a long time or for
one hour? Are you again our brother or do you continue being the Son of
God? Should we absolve you or should we resign ourselves to a definitive
separation?
Your brothers are the sons of Joseph and Mary, do you consider
yourself above them? Your brothers have fulfilled their duties of sons and of
parents, what have you done on your part?
I bowed my head under this recrimination that shamed my divine
hopes and immediately directing myself to my mother I said to her:
Poor mother, your son Jesus fills you in tears, but he calls God in
testimony of the purity of his heart and of the loyalty of his intentions; his
Spirit is devoured by the spiritual wish and he will love you much more in the
celestial country than what can be loved here on this Earth.
Yes, interrupted my brother, in the celestial country one does not need
anything, the love of God feeds us and our mother will be loved by the Son of
God. What an honor to us all, isn't this but the dream of a foolish man!
To these words my uncle and my brother James came close to me
saying: We too are foolish men!

177
 I came close to my mother and placing my arm under hers, I led her in
the direction of the small garden that extended below the window of the
room where we had been, our brothers followed us.
My tiredness, the poorness revealed by my clothing aroused the
compassion of the three women and they began to shower me right there a
series of delicate attention and of cares, that made me suffer much more than
the coldness of my brothers.
Here are the names of my brothers and sisters in order of age: Etrain,
Joseph, Elizabeth, Andrea, Ana and James.
As for my consanguineous brothers, who the nebulous history of my
life has converted into my cousins, I remember their affections with a
sentiment of happiness. Their names were: Matthias, Cleopas, Eleazar.
Joseph and Andrea followed me later on in order to oppose to my
means of propaganda the negation of my divine title and to accuse me of
madness. My brothers, Matthias, Cleopas and Eleazar sought me out later on
but only with the wish to pull me away from death, but without combating
my faith.
We stayed several days in Nazareth. My sisters, the youngest of them
that lived with my mother, disputed among themselves the pleasure, they
said, of serving me, and my brothers turned their attention to my word. My
mother found inspiration in my words and she transported herself for the
sake of the purity of the prayer, when I demonstrated to her the necessity of
my sacrifice.
––″Oh, my God, said she, I resign myself to your will, but sustain my
resignation and grant me evident proofs that my son is in the light!"
″Give to my faith the strength it lacks, to my hope a light that can make
it strong and then my love of mother will succumb under the power of your
divine love″.
One day that my mother and I found ourselves alone, I pointed to her
the sand that covered the ground under our feet and afterwards with a small
piece of wood I drew some figures, whose meaning was the following:

″Jesus has to die to glorify God, or to live and to be dishonored

by God″.

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 I explained to my mother the fountain of my science and the material
proof of my divine inspirations. I left her under the impression of the
surprise and I led her toward the conviction of my Spirit and enthusiasm of
my soul. I impressed her imagination while I gave satisfaction to her
intelligence. I prepared her to the sacrifice with the exaltation of my beliefs
and the light of the orders of God.
My mother became convinced although not at all resigned.
During our stay in Nazareth, we held every night conversations with
many persons and we answered with sweetness the objections and the
curious wish to find us in error. The familiarity of my disciples with my
brothers resulted in being spied on and to be bothered everywhere, we
passed through afterwards. My independence was not then complete, as is
generally believed, since, driven to the extreme annoyance, that caused me
my family, I bestowed to myself the right of my own freedom of Spirit and
to proclaim that I did not know brothers, nor relatives, nor allies.
I leave Nazareth for the last time.
I take with me the most painful memory of my mother's suffering and
the loving lamentations of my sisters.
My beloved brothers accompanied us for some distance and we parted
with tears in our eyes.
I again leave accompanied by my uncle and my brother James, who
want to follow me until death.
We walked in silence as we left Nazareth. These expansions among the
family had raised the thought of the absent family in my Apostles, and the
soul of Jesus felt weighed down with pain of the filial love and fraternal.
We had to position ourselves in the conditions of men that have
sacrificed everything for the triumph of an idea, but my disciples conserved
the hope of seeing again those they had left behind, while I rested on my
remembrances and on my aspirations the cold hand of death and fleeing at
the same time all consoling image to find myself looking into the void. . .The
void became animated by my obstinacy to keep it alive and in this manner of
extreme suffering I passed to the divine splendors.
––Oh, my God! –– So much happiness in these visions! –– But also so
many discouragements in its reality –– So many honors after the victory, but
so many sorrows during the battle!

179
 My brothers, I could not repeat it to you sufficiently, the light of Jesus
was momentary, it vanished, and the human nature plunged his Spirit in the
midst of cruel perplexities, in order to honor in him, as in all the creatures,
the eternal principle of the Divine Justice.
My plan when I left Capernaum was that of visiting all my friends of
Jerusalem and of procuring myself two new allies in order to give to my
doctrines major external appearance. I wanted to demonstrate my title of Son
of God with the explanations of my title of Messiah, before those that had
the capacity to comprehend this alliance, based on reason and the Divine
Justice, but I was quite resolute not to use anymore but the first one of these
prerogatives, that of Son of God, in all the cases of tumultuous disturbances
of the ignorant masses and of fanatic exaltations of my most simple faithful.
It was necessary to secure the future and a reformer, a Messiah, would have
soon fallen into oblivion, especially after the malevolent manifestations of
the people, that my enemies would have allowed to rise up against me.
In this last stay in Jerusalem I had to affirm the belief in my spiritual
power, without providing a base for future accusations on the part of
posterity in the sense of this spiritual power, is to say that my presence
among the men, ought to found a Universal Religion,¹ leaving in all the
Spirits the indestructible seed of the fraternal love, that was the initiator and
the martyr.

¹ Again Jesus presents himself to us as the founder of the Universal Religion, reason whereby,
with this his history, has called upon himself the attention and the most intense likeableness of the
modern-spiritualist. – O.R.

The Son of God that freed his brothers from the slavery and that died
in order to endow them of a law of love: the Son of God that developed his
precepts in the midst of the poor, of the sick, of the sinners; the Son of God
that saved the adulteress woman from the first stone with these words; Cast
the first stone he who is freed of sin! The Son of God that lifts the sinner
with these words:

″Come, the house of my Father is ready to receive you,

since you detest your past.″

180
 The Son of God that will say to all:

″Love one another, and all your ills will cease, and all your
transgression against God will be forgiven.″

This Son of God did not need to insult the imagination with
phantasmagorias, but he had to affirm his divine prestige and to conquer
humanity, supporting his moral with the example.
Whether this prestige had reached its crowing here and had obscured
its memory somewhere else. –– It does not matter! –– This prestige is left as
the sanction of the work and this is what Jesus wanted.
Whether humanity has not yet been conquered by the fault of the
successors of Jesus –– It does not matter! –– Since Jesus is there and he
wants to reconstruct his Church.

Jesus said it and I repeat it:¹

¹ As it has been seen numerous times, Jesus often draws two personalities from his own. The
Jesus of the incarnation is not the Jesus of space, the Jesus Spirit. In reality the Jesus of the preaching
possessed peculiarities that made of him a Being distinct of the Spirit that in space finds himself in
possession of all of his faculties and freed of the obstacles with which the human environment limited him
in every sense.

″I bring the word of life. Whoever hears this word will have
to scatter it.
″Present me the truth and I will affirm it to you today and
later on, since the truth is of all times, and I am the joy and the
hope, the present and the future″.

I settled immediately in the shores of the Jordan. We devoted ourselves

to the practices of the purification, being this the hottest time of the year. In
addition, always with the purpose of leading men toward the belief in the
resurrection² of the Spirit, pronouncing many speeches in the sense of my
future participation in the liberation of humanity and the establishment of
my doctrine throughout the Earth.
² Resurrection of the Spirit by his rehabilitation through the repentance and the sincere
purposes not to fall again into the same errors. – O. R.

181
 ″No one, I said, believes now in the resurrection of the Spirit, but
it will be believed so when I return to accuse and to damn the false
prophets, the pernicious doctrines, the ferocious rulers, the depraved
and the hypocrites.
″It will be believed so when God will calm the tempest with my
word and that this word will be repeated, from mouth to mouth, till the
end of times! –– When the dead will awaken from their sleep to
announce life! –– When the exhausted nature will receive a new
impulse and when the blood will no longer flow from their veins!
″The resurrection takes place also now, but it will become more
evident once you are able to keep the remembrance of your past, and, I
affirm it to you: many of you that hear me will see me and will
recognize me″.³
³ Seen and heard by those that possess such faculties.

The purification, new baptism, as John said, had also the preference of
my thoughts. The sin and the crime, all the vices, especially the hypocrisy,
suggested to me fraternal prayers in order to obtain a true repentance; but, as
John I pronounced with harsh words the damnation of the sinner plunged in
the final impenitence.
The difference of my manners of speaking, according to the men to
who I directed myself, I believe, my brothers, to have already given you the
reason, and the contradictions placed in evidence later on, as accusations
before the town of Jerusalem, are easily explained. But the contradictions
cease from the moment that I announce the Kingdom of God, that many
will see and that requires the resurrection of the Spirit, casting them aside of
the nebulous forms I had given them in the beginning, in order to flee from a
persecution too premature.
I place myself in this moment as revealer of the Divine Justice and I
accuse with major energy all the human institutions, since I designate the
riches as a stumbling block, the power as an aberration and the principle on
which rest the human laws as a flagrant crime of lesser divine majesty. I
denounce all the possessions based in the right of the fittest and I proclaim
the slavery, the most shameful demonstration of human stupefying; I

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announce the Kingdom of God that many will see and I define the
resurrection of the Spirit, stating:

″The freedom of man is obtained gradually, with the strength of

his will together with the light of his predecessors in the spiritual
life.
″These things cannot yet be comprehended, but the time will
come when all will be comprehended and then the Kingdom of God
will be established upon the Earth.
″Many among you will see the Kingdom of God and the Messiah
will repeat the words that he pronounces today.
″The new man will be born again until the carnal principle will
have been extinguished in him. He who is born will be born again and
those that will have lived a lot will live somewhere else.
″The Spirit of the man has to abandon his body, but the Spirit,
will take again another body. That is why, when you ask me if I am
Elijah, I answer: Elijah will come again, but I am not Elijah, I am the
Son of God, and my Father will send me again¹ in order to make his
justice shine and his love, but I will only manifest myself to a few and
my disciples will have to repeat my words and to affirm my presence.

¹ In Spirit

″I am the Messiah and the Messiah will die without having

finished his work; but he will finish it after his death.
″I recommend it to you, free yourselves of the fear of death, since
death is but a change of residence, and make of the resurrection of the
Spirit an honor to those that will have not prevaricated against my law.
″The Spirit marches always forward while he stands firm by his
faith in the promises of God, who grants also the grace of being able to
persuade the men, to those that have faith.
″Do not be frightened by my death and march toward the Spirit
with faith and with love.
″Do not expect from the men the recompense of your works;
place only in God your hopes. God never remains deaf to the prayers
and to the wishes of a heart pure and grateful″.
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 My brothers, in the exercise of the apostolate Jesus had to be despise
by the rich and by the powerful (excepting some cases of which I have
already spoken to you and which I will bring out again), but in the last period
of my mission, the town whose rights Jesus had sustained always, calmed
their moral suffering, the town turned in his accuser and his executioner.
The fact is that the ignorance converts the people into an accomplice
of their most cruel enemies. The fact is that the hypocrisy, horrific shame of
the terrestrial humanity, employs as instrument to oppress the thought, to
enchain the arm, to injure the heart, the same ones to who ought to benefit
the work of the thought, the strength of the arm, the love of the heart.
I had to fall solely by the malevolence of the masses, and I knew also
that this malevolence would be manifested, that I prepared my disciples for
it.

″Be my guardians and my consolation, I used to say to them,

surround me of sweetness, since I see myself between the clutches of
the ill faith of the rich, and the ingratitude of the poor, of the hate of
the wicked and the abandonment of the good″.

The clear interpretation of my strengths and of my hopes became more

evident in the Spirit of my faithful and their respectful deference before my
wishes favored my freedom of action and my means of proselytism during
the space of time between my arrival in Jericho and my capture in the
Mountain of Olives.
Seven months passed between these two epochs.
Jericho attracted me, whether by its location and by the affability of its
inhabitants, whether by the remembrances that it awakened in my Spirit. But
here also I have to point out some errors.
To Zacchaeus the custom officer and to Bartimaeus the beggar was
given a conventional denomination.
The title of Son of David, with which I was regarded in Jericho and other
places, produced in me nothing but pity and impatience. The title of son of
man is alleged to have been chosen by me; but I never wished a patronage
other than the denominations of Messiah and of Son of God. The character
of Messiah is filled of clarity; that of the Son of God envelops in its obscurity
the right of all men to the divine filiations, just as I have already explained it.
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The strength of the future, the triumph of the truth had to emanate from
these words: MESSIAH SON OF GOD.
––What could it matter to Jesus the baneful title of son of David, and the
other title, to which it was wanted to give a dogmatic form?
I will explain later how and by who it was given to me the
denomination of son of man. My brothers, I use my sojourn in Jericho to
finish the tenth chapter.
We will begin the eleventh chapter entering Jerusalem, I will at once
introduce to you my guests of Bethany. Mary Magdalene and other figures
that were unknown to you.

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 CHAPTER XI
Jesus, went to Jerusalem, alone, presenting himself in person before Joseph of
Aremathea, who accompanied him everywhere it was convenient to be seen together for
the purposes of the work of the Master. Necessity of the sacrifice of Jesus, only by he
understood. The parable of the bad rich. He associates his most intimate disciples to his
future glory, provided they prove themselves deserving of it with their virtues and
within the concept that my kingdom is not of this world, as he always said. He
censures the merchants of the Temple and the hypocrites. Conversion of Magdalene.

I
entered Jerusalem alone. Our meeting had been decided in Bethany. Thus
I had to travel each afternoon.
Deprived of news since some time I approached the house of my
friends with great apprehension. Joseph of Aremathea received me with an
open soul and noble devotion of Spirit. He accompanied me everywhere we
needed to be seen, as initiator of freedom and the truth, of which all were
thirsty and whose expression they all desired. Joseph shared my views now,
but he thought that the objective would be achieved without us succumbing
materially in the undertaking.
I respected the illusion of my friend, because if I had attempted to
destroy it, the indecision of Joseph would have tired my soul and perhaps
weakened my resolution. I was lacking the testimonies of the laborious
manifestations of my Spirit. –– What difference did it make to me, after a
moral success, the material ruin? –– What difference did it make to me a
greater or lesser celebrity in the present, if only the future preoccupied me?

″The sacrifice of Jesus, I said to myself, not understood at the

moment of its realization, will be later on a call toward the resignation,
toward the sentiment of the faith, toward the relief of the soul and
toward the peace of the heart to all the unfortunate. Whatever
profound may be the loneliness of Jesus now and the silence of the
contemporary history, his personality will have dictated laws of
fraternity and of love to all the men and those laws will be immortal″.

Through Joseph I met many important personages and Mark, of who I

will speak later.

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 Nicodemus was a wealthy man neighboring Jerusalem. I remember his
liberalities, when I lived apart from my family and who had implicated me as
revolutionary. I went to his house. He, his wife, his children and his siblings,
his whole family received me with utmost cordiality. Ample hospitality, open
tenderness, harmony of heart and of the will. –– How sweet and consoling is
to honor you through the remembrance!
My brothers, accusing the depositaries of the religious authority, the
depositaries of the law, the fortunate and the powerful I only had in mind
social reforms. Glorifying poverty, exhorting the rich to sacrifice the goods
of the Earth in order to conquer the treasures of the light of God, I was
convinced that the Spirit emancipates himself when he endures the tortures
of poverty, with wisdom and with resignation; and my detachment of the
riches had its reason of being in my observations of the human weakness and
of the shames inherent to the carnal pleasures. But then as now I knew that
among all classes are found strong natures, worthy mandataries, independent
Spirits capable of making germinate the designs of God, and my friends justly
regarded me as a religious philosopher, rather than an utopist or dreamer.
My parables in respect of the bad rich and of the participation of the
poor to the majestic happiness of Heaven, all had the narrowness of
character that presented me the conditions of the Spirits, and the figures of
Lazarus as that of Abraham were familiar to me in order to make stand out
the justice of the reprisals and the participation of the manifestations of this
justice.

Lazarus, derivative of Eleazar, was a widespread name in Judea, and

Abraham to who the legend converted into a corrupt father, an impious
sacrificer, represented before the eyes of these cruel men, in the spiritual
infancy, the idea of the passive obedience and the model of the religious
virtues.

″Lazarus, the poor man, covered with sores, picked the crumbs
that fell off the table of the rich, and the rich, filled of joy and
surrounded of many guests, turns his eyes away from the poor man and
he closes his heart to all compassion.
″Death falls upon the rich and the poor. The rich suffers the
torments suffered already by the poor, and even greater, since from the
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 bottom of the Gueenna, where he finds himself locked in, echoes his
screams. Afterwards his voice becomes tender imploring an
intercession.
″The heaven opens up, but only to augment the suffering of the
rich. He sees Lazarus and after this vision, the darkness closes around
him.″

By Gueenna I wanted to indicate a lugubrious place, synonymous of hell.

The word Gueenna was even more expressive than the word hell in some
localities.
In the epoch to which we have arrived, my brothers, my position could
still remain stationary for a long time. For which reason I thought advisable
to establish a school and to wait, in the midst of bitter struggles and patient,
for a new state of things. My friends thus advised me. They called themselves
my disciples and they spoke to me unceasingly of the aspirations of the town
toward the freedom, of the hate of the town against the sacerdotal family that
reigned then. But I did not want to support myself on probabilities, even if
these were not only apparent, and I had to protect myself against the shame
of shielding myself behind the friendship, safeguarding my life at the expense
of my spiritual aspirations, while it was necessary to affirm my title of
Messiah with a strong publicity of my teachings, thus also my title of Son of
God, with the aureole of the martyrdom.
Joseph, together with a few men of good will that comprehended my
doctrine, which precepts they disseminated, had to yield to my resolution
once it was demonstrated that it was not possible to change it through
reasoning. Joseph, together with a few men of good will that surrounded me
in Jerusalem, loved me and everyday they gave me proofs of it. After having
paved the way for me of the popular honors, they defended me against of the
hate of caste. After having defended me against of the devout and the
hypocrites, they attempted to protect me from the fury of the crowds. After
my death they took possession of my mortal remains, with the intention of
honoring them through compassionate demonstrations and to prevent a
profanation to my memory, that would make probable the belief in my
corporal resurrection, divulged by fanatics, to who the accusers and the
deniers of Jesus, Son of God, would have wanted to give a gross denial.

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 My friends, then, were not culpable of any machination, but they
preferred to give credence to the superstition rather than to abandon my
body to the possibility of a stain, undoubtedly insignificant to reason, but
painful to the soul penetrated of the human emanation, to the Spirit himself
moved still by the fraternal sentiments.
I gave free rein to my thoughts, each time more detached of the human
relations and freed of all the human fears. My oratorical forms took from this
time on a great similarity with the black images and prophetic threats of
John. I moved away suddenly from that sweet and placid expression of the
semblance that gained me the trust and the affection of my listeners, of that
diction filled of humbleness and benevolence that healed the wounds of the
soul and inspired the resolution of the Spirit. I cast anathemas, no longer as
before, in the midst of transitions skillfully developed and measured, fixed, so
to speak, in all my discourses. The harshness of my affirmations with respect
of the torments of the future life had the purpose of putting in manifest the
excesses of the brute force, erected in place of the common right. I launched
an attack against all the classes, I burned all the ideals, I debunked all the
authorities, I denounced all the powers of the Earth before the wrath of my
favorite Father.

″My kingdom is not of this world. Whoever wants to follow me

ought to distribute all their possessions among the poor. Happy are
those that become poor voluntarily; the light accompanies them and
the strength sustains them; the grace fills them and the virtue crowns
them. I am the consolation and the celestial manna; the light and the
bread of life.
″Whoever will believe in me will live in the abundance, he who
runs away from the honors of the world, will receive honors in the
house of my Father.
″Whoever loves men as their brother will be recompensed, but
the selfish, the proud and the hypocrites, the patrons and the powerful
of the world will be dammed and thrown as dry wood into the eternal
fire.
″Screams and gnashing of teeth will be heard, blasphemies and
lamentations; but God will remain deaf to all the noises of the darkness
and the peace of the just will not be disturbed″.
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 I associated to my future glory my most intimate disciples, but the
fulfillment of my promises was dependent upon the fulfillment of their
duties.

″I will recognize you, I used to say to them, if you will have given
prestige to my doctrine with your works and if you will have sown
virtue with your examples, rather than with your words; if you will have
honored me with the humility and the poverty of your lives, with the
march toward God of your Spirits and with your most ample love
toward all men.
″Announce my law, but give at the same time proofs of your
hopes, despising the goods of the Earth and saying as I: our kingdom is
not of this world.
″Accustom yourselves to defend your Master, putting into
practice that which he himself put into practice. The example imposes
the faith and it produces respect, far better than the beautiful
harmonies of the language and the most solid demonstrations from
Spirit to Spirit. The gifts of the Spirit are unproductive when they do
not emanate from the science acquired in a state of purity of intention
and surety of views; are ephemeral when they do not determine more
and more especially the emancipation of the faith and of the love.
Preach my doctrine, but sustain with validity the right you have to
preach it. This right consists in the abandonment of all human
supremacy and in the complete sacrifice of your terrestrial
interests.
I will give you strengths to triumph over your enemies and my
house will be your house; but if you turn into prevaricators of the law, I
will move away from you″.

My disciples caught up with me and surrounded by all of them was

how I attracted a group of listeners in the Temple, and principally in the
outbuildings of the Temple. Among them there were more denouncers than
true believer.
The custom of those times, my brothers, established that the men that
had demonstrated their erudition and inclination of the Spirit to the public
190
matters, were themselves honored with the attention of the other men, in all
the circumstances that permitted them to establish new ideas and to sustain
an opinion already formulated. In the Temple the pious demonstrations were
followed quite often by scientific discussions and attractive conferences, but
those scientific discussions and those conferences of high merit did not have
generally the town as witness. The people preferred the quick analysis of
what had taken place in the assemblies, in the same assemblies, and the
multitude, is to say, the town less enlightened but more impressionable, fed
their emotions in the public places, and principally in the galleries of the
Temple, wherein were gathered together the accessories of an ignorant
devotion and excitable toward all the banal attractive of the curiosity and the
human vanities. As simple school teacher, I could have inspired trust in the
men most learned of the town, expounding to them the extract of the
learned assemblies and without mixing, but with prudence, to the opinions of
each one the expansions of my own Spirit; but the sentiment of my future
destiny was too dominant in me, as to submit myself to the slowness of a
gradual success (I already spoke of it when I referred the requests of my
friends at my return to Jerusalem). And I placed myself before the hate and
the revenges.
The Judaic law represented to my eyes but the coarse code of a town
enslaved by the speculative powers of two aristocracies: that of the
intelligence, severe guardian of the relative superiority; that of the free matter,
struggling without rest for the rights they grant and conserve the possession
of the ferocious power. Usurpation of privileged classes, restrictive actions of
the freedom of the human Spirit, created to be free, denigrating fanaticism,
devout impieties, sacrilegious holocausts, denunciations and hypocrisies, I
employed to combat them all the ardor of my soul, all the powers of my will,
all the recourses of my Spirit, through the moral shames and of the
viturperable exactions.
I maintained myself in that ardor of the soul measuring the few
instances of life I had left and I nourished and kept alive those energies of
my will, the shuddering of rage in the remembrance and the contemplation
of criminal desires of contagious depravities, of cowardice and of human
filthiness. The dependencies of the Spirit inspired me a profound displeasure
for the entire humanity. I no longer said: ″Respect the laws of Caesar″, but:

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″There is but one law and is the one I bring to you. All men are equal
and they have to divide among themselves all the goods of the Earth″.

The constant tension of my Spirit toward the spiritual honors

concealed from me what these teachings had of defective, and after eighteen
centuries I still do not see the world of my aspirations but only through the
optic of my hopes.
My brothers, the dependence of the Spirits of the Earth will take place
until the moment of their elevation in the hierarchy of the Spirits of the
universal country, and let us emphasize here the aberration of the Spirit of
Jesus, aberration inherent of all advanced Spirits, with the purpose to
examine the causes and the effects of these aberrations. The disproportion of
spiritual lights of a Spirit, with the temporal situation of the Spirit in the
carnal nature, establishes struggles and transitions that resemble an
intellectual confusion.
The Spirit oppressed by a science that exceeds the level of conception
of those that surround him, turns often his eyes away from the luminous
horizons and he allows his thought to be invaded by the combinations of a
material order, in order to associate different strengths toward the attainment
of an objective, if not glorious immediately, at least beneficial to a future
glory. The Spirit honored by productive alliances in the past, of visions and
of realities filled of promises in the present hour, walks with firm step,
especially in the midst of the difficulties and of the snares that create for him
and incite against him the ignorant and the perverse. Immediately this Spirit
weakens and he does not recover his courage but convulsively and he hurls
himself in the ideological extravagancies in accord with the opinions of the
men and he gives to the lantern he possesses the dimensions of an incendiary
torch. Thus behaved the Spirit of Jesus in the last years of his life of Messiah.
For the application of the precepts of equality and of fraternity to have
the force of law, in a world, it is necessary that the majority of the Spirits of
this world be penetrated of the same moral strength in order to achieve an
identical end. It is convenient that the spirituality be found well above the
materiality and that this is found freed of all the depressing forms of self-
preservation, thus also of all the narrow modalities of the pleasure and of the
desires.¹

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 ¹ He wants to say that it ought not to be dominated by the material life, but rather it ought to
prove himself superior to the instinct of self-preservation and to all the attractions, pleasures and
desires of the life of the senses. O.R.

In one word: The law of God in its most pure expression cannot be
put into practice except by perfect Spirits that live in an environment also
perfect.
Jesus was, then, a bad Spirit when he used to say: All men are equal
and they ought to share among themselves the goods of the Earth.
Jesus, and after he all that have pronounced this maxim have mistaken
the date: Jesus, and all that wanted or want the development of a humanity,
ought not had and ought not, under any circumstance, determine actions
with theories inappropriate to the intelligence of the members of such
humanity. Let us remain firm, my brothers, on the procreative ideas of the
future; let us shine in the solitude of our soul the golden ray that has to warm
all the souls; but let us not cast out our hopes our science, our happiness as
toy of the juvenile studies and let us try not to expose the flame in those
places where the gale blows.
The future begins the following hour, let us preoccupy ourselves in
knowing to measure well the part of each hour. Let us not trust our treasures
without knowing first to who we entrust them; let us not introduce in the
world the confusion of the tongues; let us speak of reconciliation and of
hope to all, but let us speak of freedom only with the wise. Fraternity without
the light of the faith is impossible. Love separate of the universal fraternity is
nothing more than a simulacrum of love. Discover God, you will know to
adore him. Discover your destiny and you will love one another and
God will love you. Consult the moral that emanates from the law of
God and tear to pieces the homicidal weapons, in the name of the
fraternity of the towns.
There will always exist poor and rich, bosses and subordinates in the
planet Earth, but the gradual emancipation will grant all the comprehension,
and from the complete emancipation will emerge the general welfare.
Jesus had to contemplate with impatience the spectacle of the false
devotion, of the moral carelessness of illogical beliefs, of the brutishness of
the Spirits and he treated with harshness in the galleries of the Temple the
unlawful holders of the poor animals, destined to be sacrificed, the

193
merchants of futile objects, the display of amulets, of sorcery and the so-
called religious figures.
″You convert the House of my Father in a cavern of thieves, said
he; and he threw on the floor the stools, combining the fury of the
gestures with the rage of the voice and the glances″.
The corrupted hypocrites made him suffer even more and he did
not forgive them under any circumstance.
″You are whiten sepulchers. Men only fix their eyes in the
appearances, but God sees the putrefaction that reigns beneath them.
″You have the sweetness in the lips and the hate in the heart;
your alms, your prayers, your penitence are but the means to deceive
men and to enjoy the prerogatives among them. But God will get tire
and you will be swallowed up under the ruins of the Temple that you
desecrate daily. –– Yes! –– This Temple will perish and I will construct
another, which will be immortal, because all men will adore God in it as
brothers; because all men will be reunited in the faith, being the word
of God eternal and I am he who brings it.
"–– Poor madmen! –– used to say Jesus to the men devoted to
the happy life and the pride; you destroy the future in favor of the
present and the present vanishes like a shadow; you adorn your bodies
and you strip naked your souls; you seek the honors of the world while
God seeks in vain the honors of your Spirit. You kneel down before
the golden calf while your brothers lack the food and the clothing.
Now I say unto you: those that now do not think but in useless things,
will see themselves afterwards completely deprived of the necessities.
Those that enjoy the human honors, in the present, cannot expect but
humiliations in the future. And all those that indulge in the carnal
pleasures, and all those that place their happiness in the possession of
the riches and of the power, will be the poor, the disinherited, the
pariahs of a new temporal dwelling; you will have hunger and thirst, oh
selfish rich; you will ask for rest, proud lazy men; and you will continue
to work, without placating the hunger and the thirst″.

Woe is me! –– My speeches were corrupted, cutting them

and augmenting them. Factors that led to error, the ignorance was prepared
with the lie, attributing to me the following words:
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 ″If I wished, I could destroy this temple and I would reconstruct it in three days″.
I was made to bear the responsibility of all the miracles, of which made
me the author some of my friends, and of which my enemies availed
themselves in order to destroy me. I have never done or said anything,
consciously, that could have served as a base to the puerile beliefs in the
disruption of the laws of nature, and if I would have committed this error, I
would accuse myself of it, the same way I accuse myself of weaknesses in my
affectionate relationships, of lack of foresight in the beginning, of frenzied
enthusiasms in my last acts and of heart rendering desperation in my
supreme hour.
My brothers, let us remember here the words I pronounced in the
course of my life of Messiah, I have to develop their high meaning, that was
not comprehended then, and that arise of these same words. Referring the
happenings of my life of Messiah I have to repeat words already expressed,
because these repetitions delineate the truth and only the truth ought to
preoccupy us in this confidence given and received with the firmness of the
will and the respectful dependence of the human Spirit in the light of God.
What are the weaknesses of the nature and the vanity of men in general, they
will know them with real sentiment of truth, when this truth is demonstrated
to them by the simplicity of the writer, by the modesty and wisdom of the
moralist, by the strength of the principles, by the equity of the judgments and
by the accord of the idea with the expression of the idea. They will have the
sentiment of the truth, when the truth is no longer distorted by the meanness
of mercantile ambitions and by the effort of the Spirit in order to acquire
honors of human celebrity.
Of my free will, of my tranquil courage in order to demonstrate the
truth in the midst of the terrestrial conflicts, think, my brothers, in gathering
the fruits and do not aggravate your faults, your unfortunate situation of
Spirit, with a false opinion of the human dignity, and with a deplorable use of
that poor reason, of which you always boast so irreverently. Of my
instructions undertake a serious analysis. Do not adhere to the form, make a
dissection of its essence.
Do not criticize the words, or the repetitions of these words;
comprehend its meaning and investigate what they demand of you, what they
bring to you, and what they promise to you in the name of God.

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 I was little talkative during my life of Messiah and my method of
insisting in the affirmations gained me the support of the men of good will
thus as the despise of the frivolous men, of the men of proud prerogatives,
thus as the odious mockeries of the devout hypocrites, the revenge of the
ferocious depositaries of the social laws, iniquitous and antireligious.
I repeated myself, is true; but I did it deliberately, and still today I could
not penetrate the Spirit of my readers with the principles of the spiritual
happiness in the divine light, but with repetitions. Today still I could not
repeat enough times the following maxims that contain all the elements of
the science and of the happiness.

″Keep yourselves in the faith and in the love. Faith asks

your adoration toward a God strong and powerful; love dictates to
you the duties of fraternity. Faith illuminates the Spirit; love
honors the soul. You will not attain wisdom but only through the
study of God; you will not be strong but only through the
conception of fraternity″.

Discouraged often and ill physically and spiritually, I used to rest in the
home of a family of three persons, of who posterity has paid so much
attention, that it seems indispensable to me to make right, also in this point,
many errors and suppositions.
Let it be known beforehand that the name of my host of Bethany was
Simon and not Lazarus; that he was in perfect health at my arrival and was
not a leper. Let it be known that, during the illness he contracted afterwards,
Simon never reached the extreme of having to pass himself for dead, and let
it be known finally that I have not lend myself in any way to this invention of
a miracle.
I did not know the family of Simon, or Simon, prior to my last trip to
Jerusalem and I accepted their hospitality in preference of some other,
because their house situated at the foot of the hill, adjoining the town of
Bethany, offered me a solitude filled of attractive, with the perspective filled
of activity of Jerusalem at my feet. Simon and Martha, his spouse, had not
reached twenty five years of age; Mary, a thirteen year old girl, was the sister
of Simon. She combined to her sweetness of character great tendency toward
the spiritualism. The grandparents from both families had died a short time
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before, one very close to the other. The home had the appearance of a
profound sorrow, although quiet, when I took residence there. Martha,
entrusted especially of the internal management of the family, employed in
her tasks such meticulousness and a labor so uniform and executed as
though with fatigue, that she seem to obey mechanically to a driving force of
the mechanism of the Soul. Simon was of a gloomy character and the young
Mary manifested herself always sad, just as those that participate of the same
mourning of their masters. I wanted to instill in my new friends my doctrines
and I achieved it. Martha was the most difficult to convince. With that
ignorant woman and obstinate in her ignorance, I had to renounce to all
serious demonstration referent to the future life; but I manifested myself so
grateful to her cares, so desirous of satisfying her curiosity, relating to her the
incidents and the difficulties of my nomadic life, such happiness of that
which surrounded me, that Martha, incapable to analyze the faith of Jesus,
embraced this faith as a cast away embraces an unknown land that offers him
safety and rest.
Mary comprehended my mission, she listened to my conversations, she
knelt down in front of me when the others surrounded me; and she sought
to seize my thought before it had taken the form of the expression. My
glances were fixed tenderly in that fresh semblance, crowned by a thinking
forehead, as a revealing aureole of the past and of the future. When Martha
expressed her astonishment of the open and grave attitude of the young girl,
I reprimanded her sweetly, making her comprehend that the differences in
the mode of manifesting oneself are borne of the distances that separates the
Spirits.

″Honor yourself, Martha, by the fulfillment of your duties, but

allow that this young girl expand herself in my love. Each one of us
ought to gather treasures amid the position that to each one has
outlined the Divine Justice″.

The relations of Jesus, my brothers, have given rise many times to

measured affections but often also to enthusiastic affections, that rested
some on the religious faith manifested with a pleasant voice, on a doctrine
applied liberally to the needs of the heart and to the aspirations of the Spirit;
the others on the diffuse alliance of the hope in God and of the impulse
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toward the creature; on the expansion of the human sentiments, prevented
its outburst by the modesty of the soul, or directed toward a noble objective
by a nature superior to the one that externalized it.
I see myself obliged to occupy myself of the carnal attractions
dissimulated by the religious seal, because I wish to speak finally of Mary
Magdalene.
If I have not yet been able to inform my readers in respect of a
personality so intimately linked with mine, is because I ought to do it in an
interrupted manner, with the illation necessary to preserve to it the
importance that the events have bestowed her. The moment seems to me
now opportune for this reference.
In every city and town of Galilee gathered, on fixed days, men of good
will with the view to read the law and to explain its spirit. These free
assemblies, in which all could ask and were given the floor, obtained new
elements of discussion with the presence of orators new to the place. These
assemblies were called Synagogues. The Synagogues were converted often in
a gathering center of those that sought popularity, and the people were not in
reality sufficiently penetrated of the sanctity of the place. Leaving aside these
inevitable abuses, the Synagogues offered a consoling picture of the alliance
of the religious world with the material world, of the humanity that humbles
before God, with the object of asking Him the science in order to
comprehend Him and to adore Him.
In one occasion that I was visiting a Synagogue in the perimeter that
extended from Tiberias to Capernaum, I felt almost ill at ease by the
attention of which made me the object a woman. This woman, placed in
front of me and at a short distance, directed a glance at me, whose light and
persistence obliged me to lower mine. This woman was tall, young and
beautiful. This woman, born in Galilee, had arrived recently from Sidon.
Upon hearing speak of me, she became quite amused when hearing the
prerogatives I bestowed to myself; afterwards she pretended to study me first
to immediately lure me to partake of the shame of her life. The third
impression of Mary on me, had the effect of making her soul dear to me and
whose Spirit still distant from the soul, appeared to me worthy of reaching.
The soul of Mary suffered by the abjection of her Spirit. The Spirit of Mary
was perverted by the impure love, bestial and criminal of men. I wanted to
give to that soul and to that Spirit the impulse of a love that shines of the
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divine flame, in order to shine in the immortality of the future; but, woe!
Mary, saying good-bye forever to her desires of crazy alliances and
intemperate joys, fell under the yoke of a human passion, of which the soul
had no consciousness, and that the Spirit persisted in calling divine passion.
After our third encounter, Mary asked me for my permission to follow
me the same as a few devout women that gathered with my disciples. I
introduced her and I promised her to facilitate her conversion with my
advises and my support. Too late afterwards I perceived the carnal love of
Mary. God gave me the strength to remain in the position of father and of
consoler; but she, poor martyr, had to exhaust all the bitterness of the
remorse, to suffer all the disheartenments of the Spirit, all the desperations of
the soul.
Mary Magdalene had been living a disorderly life for seven years when I
met her. She confessed to me her degradation without adding to her
confession fastidious details, that would have been a hindrance to us, and
immediately she related to me her childhood with the delicate frankness of an
ingenuous soul and pure. I had never deceived myself in my first judgments
in respect of this group of moving graces and of shameful crudeness. I did
not deceive myself discovering a noble and pure nature under the stain of
filthy loves. But I deceived myself when I thought Mary to be entirely of
God, and I found myself needing to be supported by powerful spiritual
alliances in order not to succumb to a terrestrial affection. Mary was twenty
four years old when I saw her the first time. When my mother came to
Capernaum, Mary Magdalene had already been accepted by my disciples and
I witnessed with joy the natural welcome and benevolent of the two women
who I have loved more than anything else on the Earth. When I had to show
harshness to my mother because of her insistence to make me renounce my
works of Apostle, I found Mary crying inconsolably in the arms of the
abandoned. They promised one another an unalterable dedication and they
kept their word.
Mary did not accompany me to the wedding of Cana, but she
accompanied me in my last trip to Nazareth and she never left me since then.
We will see her again in Jerusalem and we will introduce her in the house of
Bethany, where she was a witness of everything that happened between the
family of Simon and me.

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 This family composed of three persons showered me with cares and
tender respect, they expanded themselves outwardly with natural
dependencies and with pleasant social relations. This family of three persons,
whose hearts I had reanimated and illuminated their Spirits, demonstrated to
me before everybody the homage of enthusiastic gratitude, and it is to an
excess of honors tributed to my character of Apostle, which owes my friend
the stain that accompanies me his remembrance among the men.
Among the number of Simon's relatives, whose remembrance is dear to
me, I cite Delilah, spouse of a brother of Martha, Eleazar, cousin of Simon,
and Alphaeus, also cousin of Simon, but who lived in Jerusalem, while
Eleazar lived in its surroundings. Like Simon, Eleazar was not a leper.
Alphaeus became one of my fervent disciples. He was a man of high
morality and I am indebted to him for so intimate happiness by the alliance
of our Spirits, as of gratitude for the exterior acts of his obsequiousness.
Delilah, holy and sublime woman: Ana, my dear Ana, always so active
and energetic, receive both, here, the testimony of my word as
acknowledgement of your virtue in the faith and in the love!
Ana was not related to Simon; but she and her husband were faithful to
me since the time I met them in the house of Bethany, her husband lent me
many services in Jerusalem. His name was Gabes.
My friends of Jerusalem often set off to my abode in Bethany, for
having deemed myself, after a few days of unrest, that it would be necessary
to remove myself from the center of the masses in order to make my
disciples more aware of the greatness of the act I was about to fulfill. I made
sure thus with grave discourses, with the solemnity of the Divine Envoy,
with symbolic forms, with profound words and easy of interpreting in
different forms, in order to reunite all men, strong and weak, free and
superstitious, in the sentiment of my elevated destiny. If I had spoken only in
a manner of making myself understood by those that reasoned in respect of
my doctrines and of the titles I bestowed to myself, I would have failed
before posterity and my light would have been extinguished under the blow
of the hurricane that was about to snatch me away corporally.
I needed the partisans of the marvelous in order to sustain the pedestal
on which would be erected my divine filiation. I needed the ignorant masses
in order to win over the phantasmagorias of men more or less sincere in their
judgments, more or less interested in their reckonings. I understood the
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necessity to employ a skilful silence in respect of the errors that would mark
my personality with a divine characteristic, and the interest of the future
would be the one that would indicate to me the attitude I ought to adopt, the
gestures, the coldness, the strength, in the midst of the furious
demonstrations, of the stupid accusations sprang up of the hate, of the
amorous drunkenness, of the blunders of the credulity, the disruption of the
natural laws. But I had confidence in my character of Messiah in order to
clear the way to my successors counting with their clairvoyance and with
their probity. I wanted when I offered myself as victim on the altar of God,
to shake more and more that impious and delinquent multitude that in all
times, stain their lips with the lie and whose hearts are overflowing with hate;
but I had above all in mind to entrust to my most intelligent faithful the
consolidation of my works after my death.

″This work is your work, I used to say to them. My Father will

bless us together and the grace will make us the guardians of the future
till the end of times. The grace is acquired with the renewal of the trials
and with the spontaneous impulses of the soul toward the eternal
truths.
″The grace converts herself into the sanctuary of the thought, the
insurmountable barrier of virtue, when the thought has nourished itself,
from habitat to habitat, with the intellectual investigations of the Spirit,
regarding his future, and that also the virtue has increased from phase
to phase, with the firmness of her progress in the midst of the darkness
and of the perils.
″The thought is not erased. It lives on throughout the worlds, it
communicates in the spaces, it links among themselves the Spirits to
one another, it sanctions the principle of fraternity and fulfills miracles
of love.
″Remain, then, convinced of my presence, even if you no longer
see me, and call me always the Lord our Father; share the bread and the
wine, as if my body occupied the place that today occupies, and say:
this is his blood; this is his flesh. And my Spirit will rejoice and the
empty place will be occupied, because the wish determines the wish
and the thought is manifested in the thought, through the mutual wish.

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 ″I now say unto you: the grace is obtained with the faith and with
the love. Whoever believes in my word and scatters it, will be visited by
the grace. Whoever gives to my words a meaning other than that I give
them now, with the purpose of sowing divisions among the men in
order to form for themselves a position of authority in the world, will
convert himself in my enemy and I will battle against him and I will
destroy his projects. Whether it happens in one time or in another,
God will measure the intensity of the defeat to be inflicted in accord
with the duration of the offense. God will make his light shine in the
midst of the darkness in accord with the share of the wishes that will
arise in the bosom of the shadows and with the share of the requests
that will have been formulated. Then God will call his beloved Son and
the Son will return in Spirit among you, and tongues of fire will pass
above your heads, in order to instruct the men of good will, as I do
myself today.″

………………………………………………………………………………
Nicodemus gave to his visits a mysterious form that accused his heart
and his Spirit of weaknesses and of human deference. Favorable to my
projects for the future, I feared the effervescence of the moment. Passionate
admirer of my doctrine, he would not have dared however to sustain it
before others; but with me and with my disciples, Nicodemus opened his
heart and he shared with the Spirits the conviction of being honored by my
alliance, because I saw myself honored by the divine filiation.
Joseph of Aremathea supported me with all the ardor of his soul, with
all the vehemence of a tender father and indefatigable, as well as with his
social importance. He made common cause with me and he would have even
risked his life, if I had not demonstrated to him, in a peremptory manner, the
uselessness of his sacrifice and the necessity instead, of his assistance after
my disappearance. Joseph of Aremathea was on who I counted most in order
to direct what I had founded and everything I intended to affirm with my
corporal death and with my resurrection in Spirit. Joseph was my most
reliable confidant and I needed his intelligence in order to take advantage of
the slightest circumstances favorable to our cause, thus also of his devotion
in the fulfillment and the implementation of my last dispositions. Joseph had
received me as a young boy in order to help the designs of God to my
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respect; he would also, when he received my body deprived of life, have to
continue to serve the Providence with the obstacles he would place before
the criminal purposes of the men.
Mark came from a family of high position from Jerusalem. His father
held an important job in government, in spite of being Hebrew; because the
Romans in those times did not establish differences between the people of
different nationality and religion, provided they deemed them deserving to be
elevated by the intelligence of their Spirit and elevation of their character.
The Romans, on the other hand, disdained the opinion of the men under
their domination, and they always chose the best qualified to fulfill the duties
of the important positions.
Jerusalem had been facing a state of unrest due to serious popular
seditions; but the period to which we have arrived, she presented an aspect
of complete calm. Persuaded of the uselessness of their efforts, the Hebrews
withstood with patience a proud despotism. This despotism did not exert
pressure on the religious beliefs; since to the contrary, all creeds found
support in the indifference of the governor. Jerusalem, as all the
dependencies of the Empire, was under the trusteeship of a depositary of the
powers of the Caesar, governor without control and absolute in his
judgments as in his dispositions. The responsibility of the civil administration
corresponded to him, is true, to a magistracy derived of the schools
supported by the State. But the law itself yields before these arrogant
invaders that knew no other moral than their own will and did not know
another obstacle to their will than that of the physical force.
The right, the law were dead letter to those barbaric men when the
need arose to satisfy a whim of a superior or to crush a rebellious slave. The
times of these barbaric violations have not disappeared still and it is for that
reason that I pose here to condemn them. War and its horrors still devastate
the people of the Earth; that is why I take this opportunity to damn the
institutions of my epoch; that is why I refer myself to history in general when
I write mine.
In order to be enroll in the schools it was necessary to be a close
relative of some soldier killed in service of the country, or who was still in
active service. Some other consideration, such as: social condition, religion,
naturalization, were not important. The students had to be trained in the

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handling of weapons and they received a sum of money if they enlisted
voluntarily. They were exempted from the obligatory military service.
Mark, the student, was almost a revolutionary, he so detested all the
oppressions. I led him toward the religious sentiment, making him savor the
delights of a doctrine that taught the fraternity among the men under the
dependence of the divine paternity, that advised the courage in the adversity,
the modesty in the midst of the fortune, the despise for the insults, the
commiseration toward all the culpable. Mark did not love me, but adored me.
I had attached to myself too easily two ungrateful natures. I experienced
horrible disillusions, due principally to my primitive hasty observation. I shed
bitter tears by the fragility of some relationships, by the weakness of my
preferences, but I enjoyed also of the delights of deep and lasting affections,
and in this story, quite often painful, they come into my mind again, with
emotions equally sweet, to those I experienced when their presence revived
my numbed Spirit, consoled my heart, gave me encouragement, revealing
humanity to me under her most noble aspect.
Mark abandoned his fortune because of me, which he could not offer
me, because he did not yet enjoy it; his family, that treated him as a visionary,
his companions of pleasures, his regular leisure time, his fantasies, his
recreations and even his working hours, which he said to replace
advantageously by spending them with me. The beautiful character of Mark
should have produced the most favorable impression on my disciples; but to
the contrary, many became jealous of him due to our reciprocal affection;
others saw in the abandonment of his mundane position but a momentary
weakness of his intellectual faculties; others sought the motives of this
abandonment in the passion that must have inspired him some one among
the women that formed part of the circle of my listeners. However, Joseph of
Aremathea rejoiced at what he called a conversion, and those more
clairvoyant, and those best prepared, loved and respected the valiant disciple
of Jesus, who followed him to the Calvary, who kissed his bloody body and
disfigured, who helped Joseph and Nicodemus in the nocturnal task, who
died young, oppressed by the sorrow, filled of hopes, because Jesus had died
and he soon would see him again.
The facility to gather together made our reunions attractive, and our
freedom was never interrupted by indiscrete visitors, or by preoccupations of
immediate dangers. My disciples of Galilee and I, formed a single family. In
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this family we have to include also the women that came from Galilee, which
constituted a group quite complex; but the house of Simon was vast, since
many colonial houses were connected to the main dwelling. We will name the
women that came from my beloved Galilee in order to serve me until my
death. Let us quickly glance over the first accounts and let us close this
chapter, my brothers, with the sentiment of our spiritual greatness. Soon we
will see one another again by effect of this greatness that the divine light
scatters upon the human weaknesses. The women that came from Galilee
were: Salome, Veronica, Joan, Deborah, Fatme and lastly Mary Magdalene.
Of Salome I have already spoken; Veronica was a widow, she had taken care
of me as a brother and respected me as an Apostle of God since the first
days of my stay in Capernaum. Joan, Deborah, Fatme, too young as to find
themselves at the center of the calumnies, used to laugh at them graciously,
scattering on all, and without preferences, the attractiveness of their
spirituality, the generosity of their hearts. The three enjoyed a discreet well-
being and they used to say, laughingly, that we were their brothers and it
corresponded to us a part of that well-being, as we would have it later on in
the Kingdom of God.
My mother had arrived in Jerusalem a few days earlier, but I did not
know it. I had demanded of her the sacrifice not to follow me and to wait for
a call from me. But Mary Magdalene kept in communication with my
mother, and, in order to combine better the means to pull me away from the
death, she urged her to move to a house near Jerusalem. My brothers Joseph
and Andrew went also to Jerusalem. Their well thought–out purpose was
that to apostrophize me, to publicly contradict my words, to insinuate to the
multitude that I had gone mad in order to ask for their support with the idea
to separate me from the company of my disciples. This complot was well
known to me, thus therefore I prepared myself to make it fail and I resolved
to that effect to remain calmer still in my retreat. The two Maries were not
aware of the project of my brothers. They had hopes in the desperation of
their love, to make me descend from the glory of Messiah to the ignominy of
the weakness. To me, this represented a true danger and the struggle would
be horrible.
My brothers, in chapter twelve of this book I will expound to you my
last struggles of the flesh with the Spirit; my supreme anguish of man; my

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indecisions in the sacrifice and, finally, the definitive victory of the spirituality
over the flesh.
We will make also of my death, preceded of so many assaults directed
to the human nature, the object of a profound study on the torture imposed
to a man by the man, and we will draw this indestructible consequence, that
the human life is found under the dependence of God, and that to destroy it
is to commit an insult to the Creator.
My brothers, I bless you in the name of God our Father.

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 CHAPTER XII
Causes of the death of Jesus. Opposition of his family and friends to his resolute purpose to
crown his messianism with the martyrdom. His brothers seek to pass him off as crazy,
but he asks his mother to hold them back in Bethany. Continuous meanwhile the Master
with perseverance the exposition of his doctrines, censuring the priests, whatever may be
their religion, who support themselves on their power and even resort to homicide in
order to impose what they believe to be the light of God, which commands instead:
Thou shall not kill. He censures likewise the depositaries of the public force, who do
not uphold it for the good of their subordinates. Jesus, meanwhile, had the presentiment
of his impending end and he did not waste any time, activating on the contrary his
propaganda.

M Y BROTHERS, the causes of the death of Jesus can be defined thus:

″The crime of Jesus in the past was to have facilitated the popular
seditions, spreading through the priests suspicions of connivances with
the pagan.
″The crime of Jesus later on, was his deviation toward the cult
founded by God himself, and this deviation from the cult resulted of
major gravity and of major power of seduction by the attribute of Son
of God that Jesus abrogated to himself.
″The Mosaic Law had to catch up with Jesus, to whom had to be
inflicted the death by lapidation. But the judgment of the sacerdotal
caste needed the adherence of that same authority that often turned a
deaf ear to the questions that arouse among the Hebrews, it needed
also the popular concourse for the execution of the revenge of the
clergy. Wherefore were taken the last teachings of Jesus as proofs of
culpability as disturber and abolitionist of the civil laws, in addition to
the religious, in order thus to place him under the jurisdiction of
Poncio Pilates, roman procurator. And before the town Jesus was
accused of sedition and alliance with the Spirit of darkness.″

I refer here the motives of my sentence, motive whose merit I will

discuss afterwards, at the same time I will give an explanation of each of the
cumulative offenses brought against me, as the result of an inexact
reproduction of my teachings. This will take us to extensive expansions and I
will have to honor the courage of my interpreter, who will suffer for these

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minute details, beyond what he has already suffered on account of the
anterior pressures of my Spirit.
Joseph and Andrew prepared the humiliations with which I was
threatened later on, revealing lamentable episodes of my infancy, concerning
the last days of my father and the abandonment of my mother. They added
to the expression of their false compassion which they designated as my
intellectual poorness, the defamation of my private life and of my attribute of
Son of God, through vile espionages, with disloyal judgments and with a
burlesque designation contrary to the one I had adopted.
Let us not seek, my brothers, in the style of the old books an
explanation of the title of son of man, that was bestowed to me as mockery, as
I just manifested it. Let us free ourselves of the tenebrous stories in order to
elevate our narration up to the simplicity of the Spirit, that clears everything.
Let us not raise, on the other hand, a disapproval too severe upon certain
personalities since the ferment of the ideas and impulse of the Spirit result
quite often of obscure causes to the human intelligence. Let us defend our
souls and our Spirit against of all the enthusiasms and against of all the
preconceptions. Let us make a distinction between the diverse gradations,
but let us not damn anyone. Let us make out of the life of Jesus a code of
morality to all the men and let us endeavor to demonstrate that the human
life ought to be respected, because she is an emanation of the divine soul.
The human life enveloped within the limits imposed by the Creator is a rest
in the midst of the path of the immortality. The human life corrupted by the
vice, shortened by the excesses, tortured by the hates, torn to pieces by the
crime, represent a horrific lack of reason that reveals the bestiality of her
nature, still under the control of the primitive bestiality, as result of a
regression in the ascendant order; both, bestiality of nature and regressive
bestiality, constitute the true scourges of the world. The first, reveals the
brutal force of the beast; the other, directs the tendencies of the beast as to
make them more deadly. Both develop, through the contact, the filthy ills of
the soul, of the Spirit and of the body; both march in the midst of blood,
they feed of orgies, they sleep, defeated by the satiety, upon the ruins.
Representing Jesus to you in the last moments of his life of Messiah,
my brothers, I do not entertain the idea of calling your attention only on
Jesus, but I do ask that all that read these pages reflect profoundly in respect
of the teachings that they offer to its consideration. I have but one purpose,
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this is, that to make men better, purposes that will be reached if they
meditate upon my words.
I define the wounds of my soul in order to characterize the
rapprochement that exists between the human souls. I explain the culpable
intention of those that denied me in order to bring once again a sweet
resignation to those that see themselves calumniated. I declared my enemies
the perspicacious, the proud, the depraved, recognizing instead as new
disciples, the men of good will, the humble, the disinherited of the goods of
the world, the hungry of the eternal treasures. I always say: Whoever is not
with me is against me. Happy are those that make provisions to the future
life and that voluntarily become poor during the present life; the kingdom of
God belongs to them. Seek and you shall find, knock and it shall be
opened. The light and the truth are gifts of God, scatter them with
ampleness among those that request them of you, with the ardor of a free
soul and with a Spirit desirous of the celestial things. Since I am always the
Messiah, Son of God, that descends from the light in order to sustain
everything I already sustained, in order to defend everything I already
defended, in order to combat everything that by me was already combated.
For this reason I come to destroy and to reconstruct, to demonstrate to my
disciples the Kingdom toward which they ought to aspire. Such Kingdom is
not of this world. There is no longer room for equivoques. The Spirit freed
of the shadows of the human nature illuminates himself of divine light being
no longer possible to deviate by ignorance or to belittle himself for fear of
the cruelties of the human Spirits. This Spirit, from the elevation amid that
which God allowed him, comes down toward this world in order to bring
you harmony and hope, to proclaim the immortality and the universal love in
the name of God.
Let us return, my brothers, to the point where we left off at the end of
the last chapter.
The tranquility I enjoyed in Bethany was similar to the silence that
precedes the explosions, because in Jerusalem, the pent-up hate of the priests
was beginning to manifest itself ostensibly and the town, whose affections I
did not enjoy since I cast out the bold threats in the vicinity of the Temple,
lent a complaisant ear to the rumors that circulated around with respect of
the ineptitude and false virtue of my maxims, in respect of the vain
pretension of my Spirit, that I would have been happy to make evident,
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together with the demonstrations of my poverty and corporal abnegation. My
mother had arrived in Jerusalem due to a call from Mary Magdalene. She had
forged an unyielding will in those moments. She refused to go back to
Nazareth and I saw myself obliged to contemplate until my death her sadness
that constituted a vivid reproach to my sacrifice, that pain that penetrated in
my soul weakening it. Mary Magdalene displayed before me and my mother,
the whole of that energy borne of the passion and the whole of that
sweetness and softness that is borne of the prayer. She writhed herself in the
spasms of the desperation or she knelt down piously in order to ask God the
power to discourage my resolution. She threw herself at my feet to manifest
to me, with a low and haltering voice, all the happiness of a pure love, but
invader of the springs of the soul and of the faculties of the Spirit.
Afterwards she stood up, embraced my mother, showering her with frenetic
kisses and she begged me to save them both from the death and the hell, into
which would plunge them my martyrdom and my glory.
The renewal of these demonstrations produced on my Spirit the effect
of shocks that interrupt the flow of the thoughts. I felt worn out by the
emotion when some happy tremor pulled me away from the maternal arms
that sought to hold me with their ardent touch, capable of driving me crazy
or a coward.
Mary Magdalene was loved not only by my mother, all my disciples and
the women that came from Galilee also loved her. Martha, Simon and the
young Mary, noticed in her the solid conditions of the disillusioned woman
and tired of the mundane pleasures, at the same time they discovered in her
the resplendent semblance by the grace and soft conditions of the soul. Mary
Magdalene was more educated than the majority of those that surrounded
me. She was indebted to me for the development of her Spirit and the
conviction of her judgment, but even before we had met she already
possessed greater knowledge than what possessed in general the women of
that time. Mary would have been whole without centering her soul toward
one person, she did love God nevertheless with sincerity. Poor humanity!
I proposed to my mother to follow me to Bethany, so that she would
not offer my brothers a support with her presence, since it had not
diminished in them the foolish purpose of following me. I put in this manner
an end to our distressing reunions.

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 My mother loved me more than her other children. The high opinion
that she conceived with respect of my destiny, when my uncle James wanted
to participate of my labors and of my perils, served to exalt that sentiment
offspring of the cares and worries that had caused her the most frail and least
likeable of the members of her numerous family.
After our last meeting in Nazareth, my mother nurtured one only wish:
to save me from death. The discovery she made of the deep affection of
Mary, gave her hope to which she associated the rest of all the personal
means, that she considered useful to her purpose. –– Unfortunate mother! ––
One hundred times more unfortunate than if you would have comprehended
since the beginning the uselessness of your efforts. –– Humble martyr! ––
Martyr, whose martyrdom was one hundred times crueler than if she would
have accepted, as an order from God, the renouncement and the separation.
My brothers, the expansion of a soul in God is not enough to bestow
to her the supreme comprehension of the faith, and my mother, my tender
mother, all filled of theories of an imperfect religion, could not, in spite of
her trust in me, make a clean sweep of everything she had believed in and
practiced until then.
The freedom of the soul is achieved through the intellectual strength of
the Spirit. By intellectual strength I do not mean the aptitudes more or less
pronounced to the study of the exact sciences, but the positive impulse of
the idea toward the solution of this or that problem in the field of the
infinite; I do not mean the intellectual strength of the Spirit, nurturing her
with the fervent wish of knowing the origins and impressing on her the
hallmark of an inalterable will of always advancing further.
To reject a belief that supports itself only on old prejudices and
erroneous references in order to embrace a faith of radiant truth, in the midst
of a heaven of fascinating light and infinite, is a fact that cannot be produced
but with the collapse of the material aspirations; with the absorption of the
terrestrial principle of the Spirit effectuated by the spiritual principle of the
Spirit himself. It is then that the ties of the soul are broken off and that she,
in possession of her freedom, follows the Spirit that finds himself in
possession of his strengths.
God does not reveal himself to the soul that, although loving, results
the slave of a Spirit that acts only by requests and not by her own science and
conscience. God, then, did not reveal himself but halfway to the pious
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woman, but ignorant of the labors that lead to the delights of the faith, of
that faith without contradictions and without terrors, that holds fast above
the perils and it smiles in the midst of the tortures, that receives light of the
divine face in order to fulfill all the duties, to devour all the humiliations, to
march toward all the heroisms.
If my mother would had made easier my mission with her faith, my
brothers, she would have saved me from a great sorrow during the struggles
of my last days, between the remembrances of a life that was fleeing and the
promises of the life that was drawing near. If my mother and Mary
Magdalene would had joined their strengths in all the plenitude of the faith
within my beliefs, my Spirit would had maintained himself at the level of my
spiritual family, while instead the carnal tendency of these two loves
weakened my strengths and prepared my weakness on the sacrificial cross.
My faith has not weakened. When the faith is established on the reality
demonstrated materially, it cannot be weakened; but the human nature
humiliated so profoundly the Spirit agitated under the pressure of
contradictory fantasies, that I had to make an effort in order to conquer again
that freedom so dear and so necessary to an Apostle of God.
The dependence of the Spirits augments in relation with the inferiority
of the world in which they inhabit, and I add that, in spite of the spiritual
lights and the intellectual capacity of a Spirit he has to suffer more or less
deplorably by the shadows cast upon his ideal and by the assaults directed to
his convictions, in a world, in which all the religious beliefs are translated
only with demonstrations in respect to the past, the future, the present and
the honor of the Spirit.
The family of men is composed of alliances without homogeneity and
without collective strength in order to reach their objective. These alliances
convert themselves in lamentable trials to the Spirits honored with the
elevation previously acquired in the moral hierarchy and intellectual.
In the exercise of his freedom the Spirit finds the calm necessary to his
faith, the ardor to the bold conceptions and the determination to direct his
work. But, can this freedom perhaps be complete and lasting? Unfortunately,
no! No, since the sad dependence of the Spirits, one with the others, ought
to exist to the establishment of the Justice of God in the worlds, in which the
destruction of the inferior species by other superior species points a
progressive march up to the men; in the worlds in which the enormous
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disproportion of the Spirits among themselves arise from causes laboriously
defined by the science we demonstrate, science that recognizes the
immutability of the natural laws. Now, constituting a law of this world the
material dependence to the Spirits, no one can elude it, and the superior
Spirit that find himself passing through here conquers a provisional freedom
or he saddens in the slavery of his will. The weaknesses of the faith are
inherent to any belief sustained through concessions of the reason. The
weaknesses in the faith constitute motives of constant efforts to all that
practice a religion without comprehending it. The fanaticism, that consists in
an ardent faith devoid of reason, ought to be considered as a sickness of the
Spirit. The true faith never separates her from reason. She reveals a
personality convinced of the divine attributes and this personality see herself
obliged to yield before the duties that from it results.
Whichever may be the directive cause of the duty, she is the result of
struggles, of claudication, of anterior mistakes of the Spirit, and the future
duties of the Spirit himself will be constituted in the same manner, on the
basis of his present means. Only very slowly can the human nature detach
herself of her carnal tendencies, but the true faith provides the impulse of
courage, the perseverance in the undertakings, the despise for the perils and
the study of the duties becomes easier each time, the body wears out as the
Spirit conquers new positions, who elevate himself from epoch to epoch up
to the annihilation of matter. My brothers, true faith honor the laborious
intelligence that has traveled through diverse paths, wherein he has gathered
many protectors. True faith is the reward of all the old Spirits, whose
intellectual advancement is not seen depressed by the moral decadence.
Resplendent faith! –– You entrust us the secret of our destinies. You
give us the explanation of God, of the sublimity of his laws, of the power of
his justice and of his love; you point out the duty with the certitude of being
comprehended…..the duty rests in the fulfillment of the general law and in
the moral obligations, established in name of the principles of the individual
right. The general law, principle of the individual right, emancipation,
deduced of an intelligent creation; immortality, consequence of the
perfectibility; you open the human Spirit to the despise of the universal
greatness, because the human Spirit engages or approves the homicide.
The human family exceeds the limits of the insanity when they approve
the death penalty.
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 God, sovereign arbiter of the Spirits, grants them the body as
instrument, and the body is conserved more or less time, according to the
direction that is imparted to it by the Spirit and the place inhabited by the
Spirit and by the body.
Premature decrease of strength, or weakness of birth, intermittence of
health and of sicknesses, happy development or prolonged exhaustion, broad
knowledge or servile oppression, natural decadence or fortuitous accidents,
the whole of it demonstrates the present tiredness or the preceding tiredness,
the whole of it explain the universal discipline by means of the trial and of
the rehabilitation, and it rejects the names, the most monstrous and stupid as:
God of the armies, vengeful God, jealous God, terrible God.
Vile assassins, brutish defenders of a bad cause, sagacious defenders of
an incomprehensible cause, heresiarchs truly convinced or valiant apostles of
a false religion, that you believe true, you are all more or less culpable before
God and God will judge you.
Hardened delinquent, you have to remain crushed so long as you show
no sign of repentance as an indication of punishment and the voluntary
expiation is taken into account as extenuation. But, once arrived at this point,
you can work under the glances of God and your work will be recompensed.
–– Poor ignorant! –– You have to vegetate between vagueness and
indecisions, until the appearance of a faraway light, that will come closer and
becoming to you each time more visible. –– Free or enslaved, teachers of
truths, disciples conscious of the error, God will take into account the
circumstances of these errors, of the cause of your weaknesses and you will
repair your faults and you will enjoy of the honors due to these reparations.
Thus is the Justice of God. She lifts the worst offenders, she orders the
emancipation, she keeps count of our works, she weighs the acts of valor, she
prepares new glories to her Messiahs, after having purified their Spirits,
obfuscated by the preceding glories.
Justice of men, when will you be a copy of the Justice of God?
(My brothers, I employ here the word justice in order to designate your
social strength; but being your social strength devoid of the idea that the
word justice manifests, I recognize that this word is deficient and I will
continue employing it only to make myself understood.)
Justice of men, that which allows to be denigrated, with all the vices a
human form, and that, in a given moment, takes this human form and kills
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with the pretext of setting an example necessary to society, absorbed of the
most abominable maxims of immorality and devoid of the intellectual sense
to the point that, on the one hand, the commandments of God continually
repeated, are never observed, and that, on the other hand, is denied the
existence of God. Justice of men, that which decrees the death with the
sentiment of the fulfilled duty that supports itself in a lie, when invoking God
to kill, and that results always as a consequence of the instincts of the bestial
nature, whatever may be the religious beliefs it boast about!
Depositaries of the social force, the positions you occupy in this world
of trials are the natural consequence of the human dependencies and they
prepare other human dependencies. The expression of your power, not
having ever had as motive force the emancipation of the Spirits and the just
distribution of the material aid, will constitute always a shame and a
condemnation to you. You will realize the sentiment of your inferiority from
the remembrance of the outbursts of your proud vanity and you will suffer
the terrible law of the Talion, applied inexorably in all the cases of blood, shed
deliberately or with the cold cruelty of a human intelligence. Here are oh
depositaries of the social force!, the punishments applied to all the men, that
have directed other men without first illuminating themselves with the moral
sense and intellectual of the Superior Beings.
Justice of God, mercy accompanies you, since you leave an open door
to the repentance. Justice of men, the most horrific insanity accompanies
you, since, either you know nothing about immortality, and then you cast
into a bottomless abyss all the thoughts whose origin you cannot explain,
those palpitations that makes other hearts beat, those strengths that seem
destined to produce more of what they have produced up to that moment¹
or you have notions in respect of immortality, and why then do you dare
obstruct the path toward the immortality? –– Horrific madness! –– I already
said it. Human justice, Jesus as all the condemned, that have time for it, could
attempt to illuminate you to save his life, but Jesus ought to consider you
sufficiently illuminated, and he did not defend himself. Human justice, ask
your martyrs about the diverse phases of their agony; all will tell you that
never had they loved so much as in that moment, those who they were about
to leave. All will offer you detailed account in respect of the false calm and of
the boasting acts of courage, as evidence in favor of their bravery at the same
moment in which the heart cries torn to pieces by the anxiety of the doubt,
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of the shame, of the remorse and of the destroyed hope; when the soul
trembles at the horrible vision that produces in him the apparatus accessories
of the torture, invented by the wickedness in the midst of their orgies.

¹ He refers naturally to the doctrine of the reincarnations, only one that can explain the
enchainment of the events, given an explanation of the major part of them, that otherwise would result
as the scattered pages of a book, that, separately, mean nothing. Thus, how could be explained the
innate hates or sympathies that are manifested between two persons that see each other for the first
time? Why in the same family, in spite of the law of heredity and in spite of the equality of the
environment and of the education, some sons turn out perverse, others most virtuous; some
intellectually deficient, others become geniuses, etc.? Only the doctrine of the reincarnations explains
these differences. – O. R.

Great God! –– How much bloodshed upon this Earth! –– I

tremble when I think in the past, in the future, in the present, in all the
countries, in all the religions, in all the origins, in all the castes, in all the
successions, in all the ambitions and even in all the caprices stained of
blood, and I direct to all the martyrs my reminiscences of martyr, and I
elevate with strength my voice toward God, imploring: Compassion,
mercy, my Father, to these men, who a perverse society has pushed
toward the crime, through the atheism, and who she punishes then
with death. He says to all the just: the same as you I have suffered by
the separation of the flesh, the same as you I have tired my Spirit in the
contemplation of the moral miseries, the same as you I doubted the
usefulness of my life. And in that solemn moment in which the
luminous nature of the Spirit becomes confused under the weight of
the afflictions of the corporal life, in that precursor moment of my
freedom, the elevated figure of God seemed to weaken and my Spirit
was filled of pain and sorrowful remembrance.
Woe is me! –– The outbursts of a gross joy, the insults of a
deceived town, the abandonment of the major part of those that loved
me, the desperation of the women that saw me dying, the tightness of
an intense suffocation, all the livid harmonies of the last tortures of the
soul and of the body, placed in my Spirit a profound sadness that burst
in this moaning prayer:

″My Father, why have you forsaken me? –– Martyrs greater

than yours was my faith; but if I became disheartened before the
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 atrocities of the human ingratitude, if I felt my will become
numbed and my fraternal love hesitate, was because the
dependencies of the Spirits convert themselves in stumbling
blocks to the great characters, when the strength from above does
not sustain them sufficiently against the sudden attacks that
assault them from below. The truth is that I still had too many
ties as to be able to devote myself only to God. Martyrs, the great
voice of God tells you through my lips: The Spirit elevates himself
rapidly in the study of the eternal laws, as a result of a death
imposed violently, when this death is not the crowning of a life
stained by the homicide″.

My brothers, that a depraved man raises his sacrilegious hand against a

human life it does not mean in any way that a number of men have the right
to kill the assassin, since death belongs to God only and it cannot be a mean
to the use of the creatures. Whatever the form of the assassination, the right
to assassinate cannot exist, since God has not pretended to alter tacitly and
according to the circumstances the words: Thou shall not kill. Conclusion:
The application of the death penalty is an insult to the Creator.
Another conclusion derived of the same commandment, thou shall
not kill, is: War and all the acts that inundate the Earth of blood
constitute negations of the divine principle and at the same time filthy
saturnalias of the Spirit in delirium.
………………………………………………………………………………
Let us pass now, my brothers, to speak of the phase of the illness of
Simon.
I had been absent from Bethany, having brought with me some of my
disciples from Galilee. We had to visit the Synagogues nearest to Jerusalem.
In Galilee, the cordial simplicity of the inhabitants, my eloquence
almost always improvised, my precepts of morality amply developed, with a
familiarity that did not exclude the respect owed to the word of God, my
conversations easily granted by me, the right I bestowed to all of observing
my human acts, thus also of interrogating my spiritual science, our private
reunions, to which I often allowed new initiated to participate, with the
purpose of illuminating the town with testimonies beyond suspicion of
devotion anterior to my person, and, in short, in the narrow theater of my
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emanation of Apostle all had contributed to maintain the persuasion of my
divine authority. But in Jerusalem and in her surroundings the poor Galilean
would be contradicted constantly. The Synagogues would be hostile to him,
the fanatics and the hypocrites would cast insults at him and the despise,
whose outcome would support itself in these words: It is better that one man
die for the people than to have the whole nation destroyed.
We were so ill received everywhere from the outset of our journey, that
we thought useless to renew our attempts in the Synagogues, wherein we
constituted a source of scandal, as the devout people said, and the two sons
of Salome, Mathew, Thomas, my uncle and I, left to the City of Ephron. We
remained there two weeks and while enjoying a repose in private, we had the
satisfaction of augmenting the number of our faithful. Both sides expressed
the most tender farewells to one other, combined with the most sweet
promises to see one another again. Only I knew that I would not return. My
time was drawing near.
To this respect, my brothers, it is necessary to stress the lucidity of the
soul, the penetration of the Spirit. You should never attribute to supernatural
causes the faults that are the fruit of your carelessness, the faults committed
through our free will, the happenings derived of an action of the will, of an
agreement or confusion of ideas, of a furious caprice or of a state of
somnolence. Our destiny, is true, is based on the past, but it is also
indisputably true that it gets better or it gets worse due to the honors or to
the shames of the spirit and that these honors and these shames prepare the
future. My voluntary death would crown my work, but nothing obliged me to
a voluntary death. I was still a Messiah destined to suffer for men and
also to die for them, since in the epoch that I came to the Earth as Messiah,
the men put to death their Messiahs. But, I repeat it, I could flee, and if my
hour was near was because, wanting to elevate myself through the
martyrdom, I saw that it was not possible to prolong the struggle.
Judas betrayed me, not because he was fatally predestined to such act,
dependent of my personal act, but because, his jealous nature drove him to the
revenge. If I would have avoided death, Judas would have found another
mean to demonstrate his resentment.
Let us suppose the men less cruel now than when I came to the Earth
as Messiah, of which ought to result some modifications in the preparatory
sufferings of death and in those of death itself. Why are the Messiahs
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destined to great sufferings in the inferior worlds? ″–– Because the Messiahs
bring truths and in the worlds dominated by the traditions of the ignorance
the truths cannot be accepted but by dint of work, of humiliations, of heroic
struggles and of furious desperation, until death, whatever may be the
peripeties of this death.
I returned to Bethany happy to find there those who I had left and my
presence evoked in them the happy dispositions to celebrate my return.
We arrived in the afternoon and notwithstanding the exquisite welcome
of my disciples, the effusive embrace of my mother, and the emotion of the
rest of the women, I perceived myself of a general uneasiness.
And Simon, I cried, where is Simon? –– Martha, crying, came out from
a room adjacent to the one we occupied. Come, she said, at least he will die
in peace, since he is calling for you.
Mary, my poor little Mary, she threw herself into my arms crying out:
Save him, Jesus, save him!
I pushed Martha and Mary aside and I went into Simon's room. My
friend was suffering from high fever, but immediately I calmed everyone
down making myself responsible of his health. I sat next to him, remaining
thus for a few hours¹ concentrating on the delirium, that did not reveal any
mortal lesion. Anyone else, knowledgeable as I of the medical sciences,
would have obtained the same result.

¹ I have employed and employ this method, with success, often. All can equally employ it,
through a benevolent and intense wish in aiding the infirm. That does not mean that a cure is always
obtained, or that our action can compared itself to that of the Master, but it always produces good.
– O. R.

Six days later, Simon was convalescing and the efficacy of my cure was
acknowledged with the same enthusiasm that always gave to my simplest acts
a fatal transcendence to the present security and to my dignity of Spirit
before posterity.
In order to celebrate Simon's health, Martha had the idea to give a
banquet in which I would be honored especially, and in order to dissimulate
to my eyes what this had of offensive to my principles, Martha reminded me
of a custom we had not practiced since my arrival, due to the sadness that
reigned in the home.

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 This custom designated the visitor, as a long awaited friend;
demonstrations were prescribed to which the guest could not evade, under
pain of becoming unworthy in his character of friend that bestowed him the
hospitality.
A large number of us gathered in this banquet. Several relatives took
part in it, some notables of the town, all my disciples from Galilee, Mark,
Joseph of Aremathea, my mother, Salome, Veronica, many girl friends and
companions of Martha, forming in end a total of thirty nine persons, Martha,
that would form number forty, preferred, according to her manifestations as
she finished the preparations, the honor to serve me, together with Mary
Magdalene, Joan, Deborah and Fatme.
Mary, sister of Simon, remained almost constantly behind him, who
was seated across from me, in the middle of the table. His well-thought out
intention, was that of contemplating my semblance, of capturing my smallest
gestures, of savoring my words, studying all the graduations of my
impressions, of abandoning himself finally to that speculative instinct of the
soul, that despises the exterior forms in order to initiate the thought in the
thought and to concentrate the wish in the ideal.
The conversation ought to naturally revolve around the motive of the
reunion. My spiritual knowledge, my divine dependency, exalted the
imaginations and I saw myself obliged to explain the source of my moral
strength, in the manner of an argument against the effervescence that
pretended to find the gift of the miracle in that which only existed the
harmony of the sensitive qualities of the soul with the easy penetration of the
Spirit.
In order to better convince my listeners, I reviewed my life of Apostle
and I gave to each one of my acts, taken for supernatural, the just worth that
corresponded to them within my affirmations. I demonstrated myself as the
Messiah prepared to his mission with solid studies on the power of the
elements, on the property of the plants, the weakness of the human Spirit
and the power of the will. I made all my spiritual alliances depend of one
only fountain: the long life of the Spirit, and all my ostensible manifestations
of the enchainment practical and wise of the causes and of the effects.
I deduced of the human science the ostensible characters of my
curative means and of the divine science, the happiness of my soul, which
cast her reflections upon the oppressed souls and the sick Spirits. I
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established finally the greatness of my faith, the immensity of my hopes with
such ardent images and such burst of enthusiasm, that Simon, handing me a
full glass, begged me to drink from it, in order to mix the divine breath with
the mortal breath, to confound the savior with him, the humble resuscitated,
honor he asked, favor he would be granted with the ardent faith, with the
inextinguishable love that the Son of God had inspired in him.
In that moment and after having satisfied Simon, I heard something
like a sob next to me. I turned around and I saw Mary. She had left her
brother's side in order to come close to him who had been called Savior; her
gratitude, her cult were translated into faltering sobs, in spasms of the voice,
and her Spirit over excited by my demonstrations, came to implore the
protection of my strength against the violence of her illusions. I took the
young girl between my arms, her head leaned forward and her loose hair
formed a frame of ebony around her inanimate face. All the eyes were fixed
on her and the anxious hearts, waiting for the outcome of such crisis, whose
end was announced with a few tears and a faint blushing of the skin. Mary
awoke as if from a sleep, without being aware of the emotion she had
experienced, and also with a feeling of happiness. I explained to Simon the
extreme sensitivity of the sister and I indicated to him with insistence that he
should never contradict her abruptly in her eccentricities to that soul so
exuberantly gifted, to that Spirit so despotically governed by the soul.
As she came to herself, Mary disappeared. I found myself consequently
in good conditions to speak of an incident that suggested to me numerous
observations on the corporal nature dominated by visions too strong of the
soul and by ambitions too strong of the Spirit. Immediately I allowed myself
to be transported, as always, by my shifting fantasy, speaking with
sententious phrases and prophetic, in evocations of my Spirit toward the
Supreme Being.
We had come at the end of the banquet, and no one was drinking or
eating, but rather all hung on to my words. I elevated myself slowly toward
the absolute of my ideals in respect of the alliances of the worlds and of the
Spirits. Little by little I felt as if removed from those that fraternized with me
in that banquet, seeing myself surrounded of the men of the future, and it
presented before me, through the course of the centuries, my emancipation
of this Earth. Afterwards, brought back by the sentiment of the present, I
spoke of my death, surrounding her of all the attractiveness of the immortal
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glory. I announced to them that almost all would abandon me, I promised
them that I would honor them in their efforts or console them in their
repentances, that I would guide them toward the light through the gifts of
the Spirit toward the Spirit and that I would elevate them with the
persistence of my love.
John as always, was seated to my left and he made an effort in that
moment to know those who I had wanted to allude to when I spoke of the
abandonment. To this wish, manifested in the form of a question, I answered
that the foreknowledge with respect of the events becomes easier through
the effort of the Spirit in the study of the men and of all the things.

″Many will abandon me, I added, because many are weak and
fearful.
″Some will deny me, others will betray me, perhaps to avoid
responsibility or to satisfy their boredom.
″Men do not believe sufficiently in my strength of Messiah and
the proximity of the danger will separate them from my side.
″But after my death the men of who I speak, will comprehend the
cowardice of their conduct and my Spirit will come close to them again
in order to continue the work I have founded″.

My brothers, I did not point out in a precise manner those that would
abandon me, deny me, betray me. I gave the reason in my answer to that
disciple so audacious in his fanaticism as exaggerated in his testimonies of
love. The light that shines of the spiritual science is the guardian of the
human strengths in order to persevere in the activities of the soul and in the
heroism of the Spirit; but it could not determine a violation of the law that
wants that matter be an obstacle to the complete vision of the soul and of the
Spirit. I enjoyed with delight the honors that they lavished on me and when
Martha poured perfumed water on my hands and which her young sister
sprinkled on my head and my clothing, I demonstrated myself happy when
contemplating the happiness that they experienced. The afternoon ended in
the midst of an expansive joy, with nothing to disturb it.
My brothers, in chapter thirteen of this book we will review the causes
of the hate of the priests and of my sentence. Afterwards we will continue
the exposition of the happenings that preceded my death.
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223
 CHAPTER XIII
Jesus manifests the absolute right that entitles him to be judged for what He has truly said and
he does not give his consent to the medium to make the slightest change to his words nor
whoever ought to intervene in their publication. He addresses then the Judaic legislation
purely religious and the civil. He refers to the inexorability of the first and the intrigues of
the Pharisees in order to destroy their opponents. They had many times set traps to Jesus
and he scolded them harshly. In his preaching, as the rage and the persecution of the
priests accelerated the date of his sentence, he demonstrated greater brilliance in his
propaganda and greater rigor in his attacks against the Clergy and the magnates, who
abused stupidly their positions against the democratic theories of the Master that wanted
the equality and the fraternity of the men.

M Y BROTHERS, developing the causes of my sentence and the

erroneous judgments of my actions, I wish that my words not be
defended except by me alone, it is necessary, then, to leave them as I
expound them.
Let us honor ourselves for our respect toward the orders of God, let
us not seek to facilitate the admiration of men or to diminish the malicious
pretension of some amongst them. That only the writer be responsible. To
the depositary of my narration I do not permit him any addition or
correction. To those that formulate their doubts and the serious wish to be
enlightened, I will respond myself.
Be the docile disciples of the envoy of God. Sweeten his sudden
appearance in the midst of a frivolous world and skeptic, attributing his
alliance with the Spirits whose light you have already demonstrated; but do
not alter anything in his mode of presenting the events. The life of Jesus
ought to be preceded of human commentaries, in order to explain the
thought that presided this divine work, and it ought to be kept separate from
any communication that is not of the same Spirit.
Let us proceed with the study of the motives of my sentence.
"I had facilitated the popular seditions, arousing suspicion against the priests of
being in league with the pagan's″.
Yes, I had joined a crowd of revolutionaries, whose common objective,
identical to mine, did not exclude culpable intentions and dangerous
excesses.

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 But already the invader was being overpowered in the suppression of
the revolts, as in the sanction of the judgments of the sacred tribunal. The
political right is established on the human rights; the posts, the jobs were
made accessible to all capacities, and the factions weakened little by little
under a government more caring of the general good. Only the religious
element began to sow the unrest in the Spirits. The character imminently
dominant of the Grand Priest created numerous enemies to the sacerdotal
power; but these enemies divided by the espionage, employed their strengths
in partial revolts, which brought on themselves bloody reprisals, resulting
useless to the definitive work. As precaution Hannah was deposed, but he
continued exercising his influence during the pontificate of Caiaphas, his
son-in-law. In the discussion of the articles of the law, the religious principle
on which rested the same law was inexpugnable. The doctors of the law
encountered numerous opponents, whose objective was that to lead them to
withdraw and the Pharisees excelled at this infamous practice. The
Sanhedrin, sacred tribunal, judged the crimes of lese divine majesty. All the
infractions referent to the civil law fell under the jurisdiction of the ordinary
tribunals. The convicted felt resentful of the difference established between
the religious offenses and the offenses in the provision by the constitution of
the State. The fanaticism would prove to be more merciless than the
principle of the social order. A law decreed by the roman power punished
with death the assassin and the armed outlaw; but quite often happened that,
circumstances skillfully seized by the defense ward off the head of the
condemned from the terrible expiation.
Before the princesses of the priests and the Pharisees all ostensible
revolt against the prescriptions of the Mosaic Law had as consequence the
death. The law was precise, inexorable. In the major cases to the sixty
princesses of the priests, Pharisees and doctors of the law that formed the
Sanhedrin were added a few supplementary members. The priests of noble
birth or renowned capacity were called princesses, being this tradition long
dated (ennoblement).
The Pharisaism was a pious and respectable sect in appearance,
hypocrite and depraved in reality. The doctors of the law represented the
caste most erudite and intelligent of the Judaic nation. They divided amongst
themselves the difficult functions of the apostolate and the sacred magistracy.
In the Temple they exercised true authority, since the priests were but
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automaton servants, more prone to the mundane honors and to the material
pleasures than desirous of the prerogatives of the science and of the virtue.
In the Synagogue the doctors of the law preceded their conferences of some
incitements toward the curiosity, which referred to someone or some other
personalities. In their private lives they served as advisers and in their public
lives they gave faith of their beliefs with eloquent speeches. The functions of
the sacred magistrature appointed them to the duties of judges, prosecutors¹
and defenders. Their renowned talent established convictions² and the course
of the proceedings depended solely on them.

¹ The equivalent of our alguaciles.

² He means to say that their talent formed the conviction from the public in respect of the
culpability or innocence of the accused. – O. R.

My brothers, the participation of Jesus in the popular uprisings, that

took place when he was twenty four years old, were a consequence of his
education and the religious ideas which he endeavored to erect as a doctrine.
Jesus was a revolutionary because he said: The powers of the Earth
are maintained by the ignorance of the masses.
But Jesus had drunk the democratic principle that led him to act in the
divine principle of the celestial alliances; but the democratic Jesus wanted the
equality and the fraternity among the men because men are equal before
God, who is their Father; but the democratic Jesus professed the despise for
the mundane honors, because those honors paralyze the manifestations
acquired by the spiritual honors; because he supported the elevated destiny
of the Spirit on the duties incumbent to this Spirit in his ascendant march.
The revolutionary Jesus combated the oppression, because the
oppression is contrary to the law of God; but he ordered the forgiveness
because the forgiveness is found in the law of God. The revolutionary Jesus
loved the poor, because the poor were to him his unfortunate brothers, he
pitted the rich, because the rich were to him his brothers gone astray.
The democratic Jesus used to say:

″The powerful of this world will be the pariahs of the other

world″.

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 And he said also:

″Love one another and my Father will love you. In the

House of my Father there are neither poor nor rich, neither
patrons nor servants, but Spirits, whose science will have
perfected their own virtue″.

Put into practice, my brothers, the words of Jesus and be revolutionary

as I; it is a heroic thing to be.

Towns and governments of people, lay down your arms and

reflect once and for all on the objective of the temporal existence.

Ungrateful wretched, black deniers of the Divine Providence, lift

yourselves up and honor God! –– Rich, honor poverty, and you poor, do not
envy the riches.
The power and the human greatness lead the Spirit not penetrated of
the divine power and the spiritual greatness to his decline. Adversity elevates
the Spirit that recognizes the justice of God. The Spirit cannot acquire the
strength but through the trials of the corporal life; the strong Spirit quickly
makes himself deserving of the glory of God.
Let us explain, my brothers, the nature and the merits of the deviation
from the divine cult imputed to Jesus. Since time immemorial, the divine cult
is a mixture of superstitious devotions and self-interested lies. Since time
immemorial have existed men that have demonstrated in the name of God
that reason ought to yield to all distortions of the intellectual sense, to the
edification of some or other religious doctrines. Since time immemorial the
strength suppresses the right, the night devours the light, and the help of
God is invoked by the assassins and by the darkness.
God is immutable. New seeds fill the void; the light is reproduced in the
midst of the darkness; and the life generated by the death, the victorious light
upon the night, deposits upon the surface of a world the living of the Lord,
the defenders of the eternal truths. That ought to happen, it happens and it is
called progress.
All the humanities pass through the phases of the infancy in the midst
of cloudy horizons, all the humanities wonder off from the objective and
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they stop indecisive; but then sudden lights illuminate the path, the path is
taken up again and the truth prepares her definitive kingdom, under the
glances and the support of God.
Jesus owed to illustrious preceptors his first serious studies and he had
matured his means of perfection with profound meditations. Jesus owed to
secret inspirations honored by palpable demonstrations, the revelation of his
divine mission, and he used to kneel down on the edge of the Celestial
Country in order to hear the orders of God; with the thought he flew over
the centuries of ignorance in order to facilitate to the future centuries the
light and the happiness. The Spirit arrived at the moral development and
intellectual remain faithful to the convictions acquired by him, until the
science of God gives him the immutability of the strength and the impulse of
the fanaticism in order to sacrifice the present to the future, in order to
prepare the future at the cost of the most bitter human disillusionments. The
Spirit developed in a carnal world designates a Messiah and this Messiah
cannot flee from the persecution but deserting the cause to which support he
has devoted himself. Scorning the corporal death the advanced Spirit in the
path of the perfectibility, hesitates still before the assaults directed at him by
the inferior Beings, and his betrayed trust, his unrequited love weigh on him
as remorse.
Let us remain, my brothers, in the absolute belief of the individual
strengths, developed with the exercise of the will.¹ Let us remain in the
affirmation of the Justice of God, whether she is established with trials or
with benefits but let us affirm above all, with strength, the freedom given to
men whether he struggles against the disorganized pressures of the soul, as
when he has to combat principally against the tumultuous manifestations of
the ignorance and of the hate. The advanced Spirit detaches himself from the
human dependencies and he feeds himself of the strengths of God, as are
better comprehended the nothingness of matter and the extension of the
spiritual possessions.

¹ He means to say that we ought to trust our own strengths and to work for their development,
without waiting everything from God. What we really feel is the result of our efforts, results in which
precisely is manifested the Justice of God, giving to each one the just deserts, which is certainly from
all point of view contrary to the doctrine of the grace. – O. R.

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 Justice of God, glory to you, you are explainable and you
explain everything. Justice of God, honor to those that devout to
you their courage and their resignation; they march by the
fortunate path of the expansion of the dignity of the Spirit.
Jesus, my brothers, was conscious of his acts and the strength of his
sincere nature when he accused the priests and the Pharisee. Penetrated of
respect for the divine cult, but contradicted in its respect by the avidity and
arrogance of the ministers of that cult, by the official hypocrisy of a religious
sect with great power, Jesus sought in the same origin of the cult and in the
inexact deliberation of the human duties the true causes of the moral
dissolution and the intellectual shames that he was noting. In this
investigation Jesus was assisted by the works anterior to his and by new or
renewed alliances in the vast association of the Spirits and of the worlds.
Jesus forbade himself in the beginning to the scrutiny of the mysteries of the
Mosaic Religion, afterwards he allowed himself to be carried away by
opinions in harmony to their moral meaning; immediately circumstances
each time more favorable to his mission opened the way for him amid the
fallen rubble and the rough stones of the future.
Jesus comprehended that it was necessary to conserve some vestiges of
the past in order not to encounter obstacles to his task of constructor; but
quite often he lacked the patience and he said:
″New clothes cannot be made with old clothes".

Jesus adored his Father in Spirit and in truth, and when the ignorant
town asked him for explanations, he answered them:
″God has but despise to the offerings and to the exterior practices,
when they are devoid of virtue and the strength emanated of the
science.
″God forbids to pray only with the lips, and those that enter in the
Synagogue with the heart filled of hate and with the hands stained by the
robbery and the blood deserve the punishment of God.
″Remain humble and patient under the weight of the mortal life.
Love one another, free our soul of the shameful ties, your Spirits of
the unjust ambitions, and you will have served God and God will bless
you in this world and in the world that to you will come after this.
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 ″God wants your hearts as temple; adore God in the temple he
has elected.
"The functions of the cult put in evidence for the most part the
ineptness, the vanity and the hypocrisy. The inner adoration always
guides the Spirit by the path of simplicity, of the sweetness, of the
wisdom.
″You can pray together, but do not make a display with your
prayers and do not mix the mundane ceremonies with the things of
God".¹

¹ The prayer ought not to be motive of exhibitionism, since that would signify a contradiction.
What motive of eulogies or what brilliance could communicate to us the fact of the implicit
manifestation of our weakness and of our wish of protection when directing ourselves humbly in
demand of it to the Most High? The prayer is the elevation of our humble sentiment toward God. – O. R.

My brothers, Jesus explained God with the elevated intelligence that

from God came to him, but he knew well that he could not protect himself
against the hate and the revenge from those he accused for their pride and
despicable actions, from those that were comprised in their demonstrations.
Jesus defined love as the great engine of the Universal Religion, and he
taught the equality of the Spirits, their collective interests before God, the
development, the exercise of the thinking faculties. He combated therefore
the powers founded on the despise of the laws of God and the immobility of
the Spirit decreed by these powers.
The religions based on the divinity of Jesus, thus as all the doctrines
outside to those religions, carry within defective appreciations in respect of
God. In order for a religion to be definitely the fountain of the human
happiness, it is necessary for it to be the result of reason itself, essence of
God. Let us again strengthen ourselves with the enunciation of the
constitutive element of the divine reason and of the human reason in its
purity.
The divine reason is the preponderance of love in the work of creation.
The human reason, firmly established, is the emulation of the love of the
creatures among themselves, in order to respond to the love that the Creator
scatters upon the creation. The Divine Justice is a consequence of the divine
love; the effects of this Justice demonstrate the infallible reasoning deduced
of a powerful work under the infinite conception.
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 That the worlds conformed to categories of Spirits receive others more
dematerialized than those comprised by the majority; that the human
dwellings conceal from time to time, luminous intelligences; that the carnal
trials represent a continuous chain of intermittent rest and of horrific
catastrophes, what does it matter, from the moment that the Justice of God
is that which resolves and it is the love that which dictates his justice! What
does it matter from the moment that the Messiahs express the love of God
toward all the less enlightened and that the human sufferings represent acts
of reparation toward the Justice of God.
Jesus, I already said it, censured the powers established by the
sphacelus of the consciences and by the abuse of power and he found within
himself the most ardent patriotism of the soul in order to abate all the
deceptions and to sympathize with all the human miseries. But the enemies
of Jesus affirmed that he had attacked the dogma of the unity of God, when
he called himself Son of God and that he had weakened the religious faith
favoring the revolt. Here, my brothers, we are going to reassume the
principle teachings of Jesus; but we will not return to the character of Son of
God, so badly interpreted in all times and which I have already explained
sufficiently.
When Jesus left Jerusalem the first time and traveled to far away
countries, he knew for certain that the religions did not divide these towns
since the love of the arts and the riches had precedence with respect of all
other application of the Spirit. When Jesus abandoned Jerusalem the first
time he saw himself free and happy in the midst of the free towns and filled
of fantasies. He began procuring abundant consolation and manifesting his
character frank and expansive. Of his doctrine he revealed only that which
was necessary in order to establish the love as the basis of the human
equilibrium; but he did not stipulate love as an obligation of the complete
sacrifice, since he knew very well that to the men weakened by the mundane
pleasures he would have to reconcile the customary expansion of their Spirits
with the first exigencies of the reason of the Spirit.
Jesus made love necessary by the necessity men had to support one
another.–– Didn't love by any chance protect the interest of the poor, thus as
it protected the rich against the foolish wishes of material equality?
Jesus defined hope as a remedy to all the ills. He directed the eyes of
the Spirit toward the happiness of the future, with words of mercy and
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encouragement. He made out of death a luminous transformation. Over the
span of two years Jesus avoided the criticism of the frivolous world and the
distrust of the serious people. With willingness was the sweet Prophet heard
that promised the abundance to those that will provide relief to the poor that
granted the forgiveness of God to those that will have forgiven their enemies
that announced peace and happiness to all the men of good will, in the name
of God, their Father. The alluring revealer of the human destinies was
followed in the public places and in the platform of the buildings, who
explained the primitive equality and the beatific immortality. The young
people brought their children to him and he blessed them; the sick sent for
him and he came close to them; the poor took him as their support and the
rich stopped to hear him preach the fraternity and the disinterestedness.
Generous hospitality was always bestowed to the dispenser of the grace of
God and, amid the families as in the midst of the masses, Jesus became the
father, the friend, the adviser and the joy of the pagan people, to who he
never spoke of punishment and of the divine wrath.
He kept the consoling remembrance of that time in the midst of the
agitation and sadness that, later on, oppressed him. But Jesus could not call
the attention of the human Spirit on the persons that surrounded him in that
time, the reason being that the human Spirit could not reap any fruit from
the knowledge of the relations of Jesus, when these acquaintances are not
linked with known events or that they merit to be. He met John, the first
time, at the age of thirty and at the age of thirty three and a few months he
died. John dispelled the irresolution of Jesus with respect of his mission as
Son of God and He promised John that he would adhere to some external
practices, if he should survive the Apostle, to these words the Apostle
answered with the following words:

″I am the precursor, you are the Messiah.

″I was waiting for you to continue the work and to make it
immortal.
″Let us bless God that has reunited us and let us establish
the future at the cost of tribulations and of the tortures of death.
The tribulations, the tortures, the death, will be our crowning to
the immense glory, to the eternal power″.

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 John died assassinated by those who he had pointed out to the scorn of
the town, one year after his meeting with Jesus.
He wished then to take the disciples of John under his guidance and to
unite them with his; but he would have had to overcome the obstinacy of
Spirits without sagacity and without moral greatness, for which reason he saw
himself obliged to renounce to it. Jesus had said it; his disciples of Galilee,
comprehended him but only later on, and their true conformation in the faith
did not take place but after the death of he who almost all abandoned on the
path of sorrow. Maintained in the gratitude by the respect they professed
toward the memory of their master, the disciples of John followed me at a
distance and they gave me proofs of affection. For two consecutive years I
moved to the sea shores of the Jordan, in order to observe the fasting and to
bestow the customary solemnity to the practices of John. In the two
occasions I was accompanied by the disciples of John, whose number had
not decreased. Fifteen in all and the eldest of them presided over the
functions of the doctrine, with the withdrawal to which had accustomed him
his preceptor of prudence and wisdom. These sober and austere men gave to
the virtue the lugubrious appearance of celestial vengeance; depositaries of the
will of John had to suffer by the contradictions that arouse between them
and us. They wanted the outward appearance of the contrition, the rigor of
the form, the evidence of the cult, we the humility in the penance, the prayer
of the heart, the freedom of religious exercises, the complete abstention of
pomp in the sacrifice and of methods in the teachings.
Of our habits, of our existence, joyful in relation with theirs, the
disciples of John did not draw sad inferences to the future and they
continued calling Messiah who their master had designated with the name of
Messiah.
I repeat it, the disciples of John demonstrated themselves far superior
to the disciples of Jesus. Leaving aside the fanaticism that kept away the
sinner from the hope in God and the censurable exaggeration of their
practices, they possessed all the qualities of the Spirit that determine the
inviolability of the conscience. The disciples of John did not accompany me
during the fateful days that preceded my martyrdom, since they were by then
dispersed and wandering. A decree against them, during my stay in Bethany,
had expelled them from Judea. The religious persecution continued on the

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increase since that epoch, she announced the ruin and the decadence of the
Hebrew town.
My instructions, since the separation of John until my departure to
Capernaum, demonstrate my knowledge in the divine science, since I
directed myself to men capable of comprehending me. These men,
unfortunately, were timid allies or depraved despots, and the first one could
not sustain me but with the help of the town. To have supported myself on
the town would have, I am convinced of it today, established for me
assurances during the necessary time to the foundation of my human glory as
Messiah and revealer of the universal law.
I made a great mistake by leaving Jerusalem, and from this mistake
emanate the superstitions that have kept away the Spirits from the latent
purpose of all the humanities, the adoration of one only God, the fraternal
love, the progress in the adoration and in the love.
Of the teachings of Jesus in that epoch we deduce that the thought that
dominated in them destroyed from the summit to the base the precepts of
the old law in order to replace them with those of the new. These words
were then pronounced:

″The light comes from God and I am the light. God has placed in
me all his hopes, so that the truth will be made evident to you.
"Happy are those that will comprehend the truth. The man would
not be a man, if he would had not learned something before his birth.
Become knowledgeable in order to discover what has preceded your
present existence. The future will be revealed to you by the knowledge
you will have acquired of your past.
″Believe in the purification through the trials and never doubt the
divine mercy; but keep this in mind: The purification is effectuated
slowly and the divine mercy could not contradict the law of the
organization and the disorganization.
″Observe my law. She says: Pray in secret, forgive your enemies
and help your brothers.

″I will repeat it to you always: He who abandons the poor

will be in turn abandoned. He who kills will be killed, he who

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 damns will be damned. This is a divine secret that is explained
not in one life but in many lives.

″Defend yourselves against the inferior superstitions of the infancy

of the towns that compare God with the members of humanity,¹ and
adore your Father, without asking HIM to alter anything of his designs.
¹ The text reads: assimilano Dio agli aderenti delle umanita; and translated literally would have
no meaning. The one I give to it in the translation is the one he wants to manifest and which refers to
the anthropormofic gods, with evident allusion here to Jesus himself, in who it was wanted to see a
God converted into a member of humanity. – O. R.

″Men of good will erect a Temple to God and the kingdom of God
will be established upon the Earth. I say unto you: many among you
will see the Kingdom of God; but comprehend well my words; these
words are of all times, because the Spirit is immortal; life follows death,
the light dissipates the darkness; the Holy name of God will be blessed
throughout the Earth.
″Move away from the false prophets. You will easily recognize
them. They announce always the famine, the plague and all the
scourges. They invoke the wrath of God on those that have
prevaricated and on the men that investigate their intentions in order to
expose their astuteness. They affirm that God protects their power and
they affect great appearance of virtue, while their hearts are weighed
down of hate. Now I say unto you: God has nothing but love for his
creatures. He punishes them without anger and in order to lead them
toward the repentance. All reap in one time what they have sown in
another time. All ought to look after the sown field, so that the good
grain is not seen destroyed by the bad weed. Follow the law of love
and God will speak to your Spirits and He will send you messengers of
his love. The grace of God is the work of justice.
″Happy are those that wish the grace and will be deserving of it.
The truth will be revealed to them and they will scatter it to confound
the wicked and the hypocrites, to instruct the unenlightened, to console
the poor and the sinners, to facilitate to the just the means to establish
the Kingdom of God upon the Earth.

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 ″The truth rests on the truth itself, since she speaks in the
name of reason, of the equality, of the fraternity, of the
immortality, since she demonstrates the future happiness,
supporting her demonstrations on the justice, on the love, on the
wisdom of the Creator; since she frees the Justice of God from the
ferocious revenges, the love of God from the weaknesses of the
predilections, the wisdom of God from the indecisions and the
changes of the will″.

My brothers, these instructions, all filled of the divine fire, these

expansions of a Spirit penetrated of the spiritual greatness, had to result quite
incomprehensible to many men, however these men comprehended the
opposition I put forth to all the abuses of authority and they loved me for it;
however these men said that I was the Messiah announced by the Prophets
and they believed in me. If I had consented to be surrounded and defended
notwithstanding my popular triumphs I would have remained my own
master, my death, inevitable result of the volubility of the human opinions,
would have been the consecration of the alliance of the worlds and of the
Spirits.
In the preparations of my soul in order to suffer this death took place
great struggles within me. –– Should I reveal publicly my science or leave to
my faithful the care to divulge it? –– The silence I kept accuses me of a fault
not less grave than that of having abandoned Jerusalem when it was
necessary to remain there.

I OUGHT TO ENGRAVE MY SEMBLANCE OF MESSIAH ON

THE FUTURE, FILLING OF TERROR MY EXECUTIONERS,
WITH WORDS THAT THEY WOULD HAVE BEEN IMPOTENT
TO CORRUPT. THEY, THE SAME AS THE PROPAGATORS OF
MY CELESTIAL ORIGIN, WOULD HAVE NOT BEEN ABLE
TO DESTROY A GROUP OF PRINCIPLES FREED BY ME OF
THE ERRORS OF THE FIRST APPRECIATIONS, AND OF THE
CONTRADICTIONS ESTABLISHED WITHIN THE PURPOSE
OF THE NECESSARY SECURITY.

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 Let us devote, my brothers, a serious attention to the mistakes of Jesus.
They reveal the proportions of the conceptions of the spiritualized Spirit, but
circumscribed by the human sicknesses; they bring to light the Eternal Justice
that bestows the missioner the free direction of his task: they prove the
blindness of the clairvoyance, the weakness of the strength, the decadence of the superiority,
by effect of two opposite natures in the Being himself. Jesus carried the
weight of these two natures and if he succumbed at times under the pressure
of opposite forces, he always got up after the fall, strengthened by the
presentiment of his coming glory.
In Capernaum and its surroundings, so many times revisited by me, my
teachings, had been placed at the level of the people to who I directed
myself. I started in the beginning with isolated maxims and with advices
applicable to all the moral situations and to all the physical ills. No one in
Galilee occupied themselves of medicine properly called, but all the men that
wanted to be at their height with the town had to establish his superiority
above it with ostensible demonstrations of some science, and the art of
healing is what excited the popular emotion at its highest level.
Nature offered me in abundance in those fields precious plants, and
guided by some anterior studies, I obtained success, that later on, were taken
as miracles and exorcism. With my disciples I set off to the outskirts of
Capernaum. I visited Synagogues, I studied the intellectual capacity of the
town and I made use of, in order to attract their love, a familiar sweetness
that led me toward the festivities as well as toward the search of the sick and
the forsaken people.
My parables were inspired in the same passions of my listeners,
through an imaginative style and brief comparisons. My descriptions of the
torments of hell, my ecstasy for the beauties of heaven excited them and they
believed in me when I said to them:
″Those that love me will follow me and I will guide them to the
true life.
″I am the good shepherd. When the good shepherd perceives that a
sheep is missing, he leaves for a moment the other sheep to find the lost
one and he returns it to the fold.
″Ask and you shall find. Call and it shall be open. I am the
dispenser of hopes and of consolations.
I often mixed the abstract forms found in the pure Doctrine with the
237
orthodox dogmas; but amid the most intimate instructions I freed the
Doctrine of the obscurities of which I saw it enveloped. The announcement
of the Kingdom of God appeared then once again in my discourses and I
stressed with energy the following words:
″Many among you will see the Kingdom of God″.

I repeat it, my brothers:

"The Kingdom of God will be established upon the Earth

and many of you will see the Kingdom of God".

Why did they give to my words such an absurd meaning? –– To find

me in error before the present generation and before posterity. But being
my doctrine clearly defined today, make room to the men of good will,
intriguing men, man of ill faith! –– Make room to the truth, she will bring
back again the Kingdom of God upon the Earth!
In chapter fifteen we will follow the painful days that took Jesus up
to the Calvary and we will assist at the grand act of the expiation of the crimes of
Jesus.
In chapter sixteen we will occupy ourselves of the glory of the
Messiah and we will explore the motives that have impelled him to reveal
himself today.
My brothers, I bless you.

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 CHAPTER XIV
Jesus continues with his sermons outside to all orthodoxy augmenting the hate and the wish of
destroying him on the part of his enemies. He challenges them at last and he denounced them
before the world for all their wickedness, falseness and prevarications, placing God as judge and
witness of his accusations.

M Y BROTHERS, the limit I have fixed to this work will not oblige
me to keep silence if one of you would have the wish of major
explanations or a new confirmation of the events I have referred
to you. Secondly the course of the events till the end of this book will allow
me to make numerous digressions with respect of the matter being
expounded. We will clear the way and we will pave the way; we will sow for
God. We will build the house of our sons in the light and we will gather
riches for them, scattering divine treasures upon the human riches. Let us
reveal ourselves by the simplicity of our style, as by the ardor of our love. Let
us explain our defense before the men that accuse us, our strength before
those that deny us, our affectionate compassion before those that distort our
personality. Let us say to all, unfortunate or culpable, ignorant or wicked:

″Come close, my friends, I will give you the happiness to believe

in God our Father, beginning and adorable end of creation, alliance and
movement of the invisible harmonies and incommensurable wonders
of the Universe.
″I will demonstrate to you the gradual superiority and the affinity
of the Spirits among themselves, the diversity of the elements, and the
absolute superiority of the direction of the planetary globes, of the
phosphorescent planets, of the luminous reconstitutions, of the decline
and of the regeneration of the worlds.
″I will reveal to you the spiritual life in the body and outside of
the body, I will refer to you my doubts, my hopes, my faults, my
glorious crowning, the agony of my soul, the triumph of my Spirit, the
struggles of my carnal nature with the aspirations of my mind, the
human tendency burning in my heart, completely filled of the wishes of
an immortal purity. I will describe Jesus to you as the most advanced of
the Messiahs that came to inhabit the Earth and I will make the House

239
 of God shine, free of all superstition offspring of the creatures; I will
lead you back to the sentiment of the duty and I will convince you of
the happiness that awaits the strong, humble and devout observers of
the laws of God.
″When you hear my voice be consoled, you that cry, and walk
under my tender protection, oh you that mourn in the isolation and in
the ingratitude, in the abandonment and in the injustice, in the
exhaustion of the physical energies and in the bitter sensation of
remorseful remembrances! I want to undermine all belief in the
marvelous; making myself known just as I am and affirming the grace
as an effect of the Divine Justice".

Grace is the benefit of the strength; the strength results from the
progress of the Spirit, and all the Spirits elevate themselves through the trials
of the carnal life, when they comprehend their teachings. Jesus, from the
spiritual happiness, toward which led him the human opprobrium, had to
prepare his rights to a glory each time more luminous, and thus will happen
to all that reach the development of their strengths through the will.
In this chapter, my brothers, we will have to explain the pure Doctrine
of Jesus, pointing out the stains imparted in this Doctrine by the successors
of Jesus and by Jesus himself in his last stay in Jerusalem.
Surrounded in Bethany by his most beloved friends, Jesus did not open
sufficiently to them the path of the future through an ample explanation of
his Doctrine and in Jerusalem he made the mistake of not establishing
himself as the founder of a new religion. Jesus would have had to repudiate
all cohesion with the Jewish town and to die affirming his faith on other
principles, that were not those of the Mosaic law.
The words of ambiguous meaning, the parables devoid of elevation,
because they derived from the exact and daily life of laborious towns, the
obscured discourses, the sublime theory of the equality, of the fraternity, of
the individual freedom, that seemed until then warped with little ability to the
vicious organization and incorrigible of the human society, all had to
disappear and to illuminate themselves in the midst of the last preparations
of the separation. Woe is me! God was the witness of the sorrows of my
soul, of the repentances of my Spirit; but He consoled the soul with his
strength and He reserved to my Spirit the mission of a perfect fulfillment. ––
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I take pleasure of the darkness as I leave the dazzling lights! –– I want to
challenge the brutal denial and after having left the effluviums of the
independent love and generous, I surrender myself to the terrestrial humanity
to break their chains to pieces and to reveal to them their Creator!
Let us place before our eyes the similarities that exist between the
epoch of the humiliating trials of Jesus and the times of horrific and
convulsive tortures of the social state. The distrust of the town of Jerusalem
rested in the proofs presented to them in respect of my contradictions. My
steadfastness in rejecting all participation in the miraculous acts that had been
attributed to me served to further augment the distrust of the town. –– Why,
the town asked, did he permit to be introduced as an inspired healer, while he
affirms now not to have healed anyone in a supernatural manner?
Joseph and Andrew appropriated the honor to themselves, as mockery,
of being the sons of God; Mary, my mother, seemed oppressed by the shame
and the displeasure; the women that accompanied me trembled lending me
protection with their bodies, and my new friends interposed themselves
between the irreverent multitude and my disciples of Galilee. Such were the
preliminaries of a justice that became strong with the great name of God, to
be used against its Messiah and against the interests of the town, in order to
destroy the defender of the town.
Today, my brothers, the Doctrine of Jesus, ill comprehended in
principle, as much as by the natural weakness of Jesus, as by effect of his
most zealous defenders, the Doctrine of Jesus, I repeat, is ill known to the
point that Jesus is a God to some, a madman to others and a myth to the
rest. The men that deem themselves capable to lead humanity, debate the
sovereign power or they never speak of it; those of a more independent Spirit
render themselves useless amid the orgies, or they give proofs of themselves
with miserable actions; the less irreligious sustain all the institutions in
opprobrium to the God of love and of peace; and the negation of my
presence here rests in the alleged impossibility of the spiritual relations. In
this labyrinth of black heresies, of despicable defections, of absurd errors,
dominate as in the days of the revolt of the town of Jerusalem against Jesus,
the crazy pride of the unconscious passions and the defiance of delinquent
concupiscence. Jesus prepared to the struggle and profoundly convinced of
his divine mission, made his courage depend too much of the courage of
those he loved and the democratic idea drank by him in an exalted religious
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sentiment, but reasoned, did not rise sufficiently above the joys of the heart.
The ingratitude, the abandonment, the calumny, filled the soul of Jesus of a
pretentious compassion and they sealed his lips when it would have been
justly reasonable to announce the Universal Religion to all the towns of the
Earth.¹

¹ Is presented here again the designation of Universal Religion, or as I always say, Religion free of
all the narrow-minded circle, school or sect. I am pleased to emphasize this insistence of the Master.
– O. R.

In this moment Jesus looks toward humanity, all victims in part of the
atheism and in part of the superstition and notwithstanding how deeply hurt
he feels by the skeptics as by the licentious and by the hypocrites, he remains
impassive in the power of the idea, in the strength of the action, which are no
longer subjected to the weaknesses of the human nature. Love is transformed
into an Entity of spiritual strength, and, if of the practical teachings of his life
of abnegation, Jesus could not gather the popular honors he counted with,
that does not minimize in the least the sweet support of the poor and of the
humble, the severe judge of the prevaricators and of the conquerors.
Let us dictate the principal passages of the last preaching of Jesus and
we will come to the conclusion that the false opinions originated above all
from the omissions and from the apocryphal references.
Seeking to give testimony of his prestige of Son of God in Jerusalem,
he pronounced these words:

″I am He that my Father sent in order to reveal his law to you;

whoever follows me will see God. I walk by the path of the truth and
the light shines in me.
″Ask and you shall receive, seek and you shall find. That
means that God is a science and that He responds to those that work.
″Study the origin of the ills and that of the benefits and you will
recognize the Justice of God.
″Move away from the airs and the noises of the Earth in order to
interrogate God and to hear what He will answer you.
″I am the Son of God, but I made myself worthy of this honor
and I say unto you: All men of good can become the Sons of God.

242
 ″Do not ask me where I am going or whence I come. Only my
Father knows my future, and my past remains a secret to me, while the
dust that envelops my Spirit is mixed with the dust of the dead.
″Destroy in you the old man and allow the new man to speak. As
long as is left in you something of the old man, the passions will be
strongest and the wind will sweep away your projects.
″Humble yourselves before God and do not seek the domination
among the men.
″Cast far away from you the useless things and fulfill the law of
love.
″Lessen your expenses in order to help the poor; he who will
have given everything to the poor will be rich before God.
″Build far away your dwelling from here, since, I say unto you,
man is transitory upon the Earth. His family awaits him; his family will
follow him in another place and he will have to work still in order to
repair the present losses.
″Do not weaken your faith with sterile investigations,¹ with a
stagnation more sterile still, but practice the commandments of God
and the light will come to you, since the light is a glance of God.
″Whoever fulfills the law and wishes the light will conquer the
science, no longer that banal science that ends with all the things of this
world, but another science that explains everything.
″Happy are those that will comprehend these words.
″Happy are the men of good will, the Kingdom of my Father will
belong to them″.

¹ He refers without a doubt to those investigations destined only to satisfy the vanity or
offspring of a sterile curiosity. I believe sincerely that in the chapter Magnetismo Transcendental of the
work Elementos de Magnetología (page 339) is indicated an efficacious orientation to the spiritual
investigation.

In the face of these sermons, outside to all orthodoxy, the doctors of

the law threatened to close the doors of the Temple on me.
If the town would have seemed to me desirous to know the definition
of the science and of the light, of those I spoke about, I would have
challenged the prohibition and I would have asserted the rights of a religious

243
professor, that did not attack any of the recognized dogmas, but the ill
dispositions of the town surprised me and I resolved to leave to Bethany.
During the period elapsed between the first defection of the town and
the atrocious acts of which the town itself was the author, Jesus no longer set
limits to his expressions and the same sentiment of his elevation inspired him
outbursts of anger and prophesies of disasters. He censured at his pleasure
those he called hypocrite and perverse, and he pointed out in advance, almost
as to oppress them afterwards with the terror those weak in the love the
indecisive in the faith, the distrustful, the ungrateful, to that whole mass of
ignorant people and vile that will have destroyed his body, to sow the
indecision in his soul and almost to weaken his trust in God.

″You are whitened sepulchers, the rust and the worms corrode
the inside.
″You are clothed, the poor find themselves naked, and you laugh
when the children cry of cold and of hunger.
″You publicize your deeds at the top of your voices, while inside
your homes are concealed the orgies and the crime.
″You denounce before the world the adulterous woman and you
deceive God with the appearances of chastity, while your Spirit finds
himself disturbed by impure desires and dishonest ambitions.
″You condemn the vice of the poor but you keep silence in
respect of the scandalous excess of the emperors and of the shameful
servitude of the courtesans.
″You call yourselves the priests of God, the privileged of the
Lord and you amass riches upon riches and you flatter the despots and
the conquerors.
″I am the Messiah, Son of God, and I announce to you that this
Temple will be destroyed, that there will be no stone left of your
buildings; a new Jerusalem will be erected upon the ruins of the old;
your descendants will seek the place wherein you exercised your power
and the splendor of your pride will vanish like a shadow.
″Whether you bestow honors to me or condemn me to die, my
name will outlive yours and the law I bring will prevail over the one
you preach, without fulfilling it.

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 ″Hypocrites, who have the mouth filled of honey and the heart
filled of rage and of hate. Despots, assassins without faith, despicable
flock of enchained slaves during the night, infected cave of venomous
beasts; despicable host of brutish people and foul, you are the world
that is about to end and I preach a new world, a promised land, the
truth, the justice, the love. Interpreters of a vengeful God, implacable
purveyors of death, the science of the immortality will say to all of you,
that God is good and that the human life ought to be respected".

Among other excesses of language, Jesus accused the poor to keep on

living amid a degrading misery, without combating it with the work and with
the savings of their work.

″You desire the affluence and you spend your time in the idleness
and in the drunkenness. You detest your patrons, but you envy their
fortune, and if you were in their position, you would behave as they,
because you do not possess the faith that grants the courage in the
midst of the poverty, and the modesty in the midst of the opulence.
″You complain of the pride and the cruelty of the rich and I say
unto you that your souls are coriaceous, the Spirit himself forewarned
of the low and jealous natures.
″Those among you that comprehend the nothingness of the
riches and the role of the poor, will be first in the Kingdom of my
Father; but, I repeat it, since I have said it many times: Many are
called, but few are chosen.
″Shame to the merchants of ill faith; the robbery, whatever the
name to conceal it, is a transgression before the most elemental
prescriptions of the divine law: only the restitution and the charity can
unburden the conscience of the unfaithful depositary, of the disloyal
merchant, of the falsifier, of the ambitious man and unjust.
″Sinners of all conditions, men of all times, the moral is
enveloped in these words: Do unto others what you want done unto
you.
″Step back, traffickers of the holy things in the Temple of the
Lord.

245
 ″The House of my Father is a house of prayer and you convert it
in a cavern of thieves.
″Leave, leave, I say unto you, this is a place of peace and of
withdrawal.
″The sacrifices of flesh are impious; the prayer is a perfume of
the soul, a cry of the heart, a repentance of the Spirit, that the noises of
the world will not be able to reach them without drawing him away
from God.
″Woe unto you and anyone that will wonder off from the true
objective of the works of the Creator! Woe unto you and anyone who
convert the devotion into a mean in order to acquire temporal fortune!″

Jesus voice took then a vibrant intonation and his gestures turned
threatening. In no other epoch of his life of Apostle did he find such
profound bitterness in his soul and such profound indignation in his Spirit as
when he revealed the shames of humanity, arming himself against her with
the prerogatives that bestowed him his mission and the divine science.

″You are weak and ferocious. To the ignorance of the youth you
add the perversity of the proud, of the avaricious, of the ambitious, of
the dissolute, of the assassin.
″You fight for the glory of others! –– What is this glory?
″A horrific insanity, a monstrous assassination.
″You adore a God! –– Who is this God?
″An image formed by Spirits in delirium, an idol often furious,
always easy to appease, accessible to all the complaints, open to all the
concessions. An idol dressed with your own vices.
″The altars of your God are inundated of blood and you even
dedicate to Him human sacrifices.
″Ah! –– You cause me horror! –– I endeavor to hasten the
moment of my death, knowing well that she will be painful, but after
my death I will see myself freed of our relationship, breaking off a
fraternity that is odious to me, and I will enter into the glory of my
Father.
″You will strip my body naked, to please your eyes, you will
gamble my clothing so that it can be said that nothing of mine has been
246
 left to my faithful; my own faithful will vanish and I will die abandoned
by the men, since it is written: the Messiah will die ignominiously; the
Heaven and the Earth will keep silence.
″Do not believe that I fear death; but rather your future frightens
me.
″Do not think that I harbor the intention of freeing myself from
your hatred, but comprehend and remember this: I will return after my
death. Those that recognize me will be forgiven. It corresponds to the
Son of God to lift the sinner and to bless him, to facilitate the
repentance and to protect the weak″.

My brothers, the word of Jesus turns sententious and prophetic as the

end of his terrestrial life draws near, at the same time that his affirmations are
seen especially freed from the fear of the persecutions and from the
preferences in his Spirit in favor of the disinherited. Announcing himself the
Resurrection of his Spirit and promising his participation in the
advancements of the human family, he dictated his death sentence. His
friends, certainly too timid and disheartened by the confusion of the Spirits,
felt totally impotent in the face of this terrible imputation.

″He has declared himself God. Everyone has heard him. He has to die″.

Let us determine the confusion of the Spirits and let us make a

distinction between the supporters and the defenders of Jesus.
The supporters of Jesus loved the man and they would have wanted to
save him from the danger inherent to the prerogative of Messiah. The
defenders of Jesus deduced a proof of his superiority from the
demonstrations of the Apostle; but this superiority each one explained it in
their own way and the logic resulted sacrificed quite often before the Spirit of
partisanship and of disputes.
Some ignored the doctrine that had provided Jesus the most beautiful
definition of the greatness of God and they held him as a wise man, whose
life had been spent in the study of the organic laws and of the dependencies
of these laws. They admired the fervent teacher of morality so pure, but they
rejected everything they deemed to derive from the circle of the discoveries
permitted to the intelligence of men. The human destiny after the corporal
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death was to them a mystery which no one could penetrate. Attacking this
mystery I converted myself into a derogator to their eyes; sustaining my
convictions I turned into a fanatic by an error conceived in the paroxysm of
the vanity. Others knew the fountains of my science but they did not
recognize to this science the power to establish demonstrations so absolute
and they accused of proud pretension the alliances of my Spirit with Spirits
more elevated.
The first expressed their opinions with frankness, the latter mixed to
the consecration of an undeniable fact the insinuations of Spirits narrow-
minded and jealous. The real defenders of Jesus were likewise his most
educated partisans. We have named Joseph of Aremathea, Nicodemus, Mark
and Peter. In the last days I spent in Bethany, Peter and Joseph received from
me definitive instructions in respect of what they had to do after my death.
To demonstrate more and more my divine message to these two depositaries
of my last will was my constant preoccupation.

″Whether or not they make themselves worthy in the fulfillment

of their mission, I used to say, but that they be convinced of my
spiritual Resurrection, and this doctrine, weak as they at the beginning,
will be consolidated. –– Oh, yes! The future will reap all that which I
gathered and placed in evidence. The future will see noble Spirits
combat what I have combated and they will put into practice what I
teach, and I will convert myself in their support as those that led
before me did so with me, in order to give perseverance to the
action, the calm and the strength in the midst of the gales.
″Oh, yes! –– I will come out victorious from the death and I will
reveal before the world the signs of my immortality″.

My disciples of Galilee (except Peter) seemed incapable to me to follow

my prescriptions. Their ineptitude became increasingly more pronounced by
the deplorable jealousy, and it had always cost me a great deal of work to
keep an apparent union among them. John and his brother preoccupied
themselves above all in seeking the means to elevate me before posterity and
they predicted that I would resurrect corporally,¹ three days after my death.
Mathew and Thomas loved me, they venerated me with a kind of adoration;
but they did not believe in my lucidity with respect of the things related to
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the future. Philip said that it would be impossible to effect some foundation
with such limited conservative elements. Jude and Simon, brother of Peter,
Alphaeus and Lebbaeus remained undecided on many points of the doctrine.
Judas sought more than ever, a few days prior to our departure, some
testimony of affection. Woe is me! I forgot him in the midst of so many
preoccupations. My friends of Galilee were superior, in spiritual merits, to all
my disciples of Galilee.

¹ In reality, since he is speaking of resurrection, it can only be understood but the return to the
material life, since, not speaking of spiritual death, there is no reason to speak of spiritual resurrection. What
must be understood, to my understanding, is that Jesus had wanted to refer to the disappearance and
reappearance of his personality, eclipsed by a moment due to the disincarnation. To the people Jesus had
died and his reappearance could not be considered but as a resurrection by the Hebrews. This is the
fact. – O. R.

Simon's house had been filled, due to me, of consolation and of hopes;
but there, as everywhere else, the Spirits lacked the homogeneity in the faith.
Everyone I met in this house was faithful to me and they served me with
devotion. Mary died a short time after me, Martha and Simon found
strengths in the spiritual manifestations, that I had promised them.

My brothers, let us remain penetrated of the divine grace, but let us

endeavor not to see in her a disruption of nature. The demonstration of the
human destinies can be revealed only by the delegates of God, to Spirits
prepared to receive this demonstration; and all the Spirits will have to walk
on the path that leads to the honors of the revelation, made by the delegates
of God. The idea manifested with the word miracle does not exist in our
country, wherein the laws of development and those of the disorganization
are recognized as inviolable and wherein the order of the universal
equilibrium is define through a permanent state of the properties of each
element, of the harmonies of each atmosphere, of the conservative principles
and of the morbific causes inherent to matter, of the affinities and of the
repulsions inherent of the Spirit, of the paths opened to the collective
intelligence and to the individual investigations in order to conserve, to
preserve, to repair, to heal and to overcome the destruction, through the
conquest of the pure spirituality.

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 The doctrine of Jesus explained the splendor of the imagination in
order to describe the joys of the pure spirituality; but in the teaching of the
human adoration through the divinity and in the teaching of the fraternal
duties the doctrine of Jesus, positive in her principles, challenged the
ambiguities through the application of her precepts. She drew from the
perfections of God the motor force of the perfectibility of the human Spirit.
She gathered the divine attributes in order to make with them a code of
universal morality. She proclaimed the equality, explaining the origins and the
destinies. She said that the love of the creature among themselves is the only
mean to attract upon the humanities the love of the Creator.

″In your adoration of a just God, used to say Jesus to his

disciples, have no part to the wishes contrary to the justice.
″In your adoration of the Author of all things, reject the
profanations and the cruelties.
″In your adoration of a God strong, powerful, immutable, lighten
your conscience, expand your soul, forget the niggardliness of the
corporal life.
″In your adoration of a God of love and of mercy, embrace one
another with fervent filial love, of a pleasant love, and forgive those
that have offended you.
″Gather the faithful in my name and repeat my words without
taking or adding anything to them.
″Go to the house of the poor to console him and to bless him.
″Do not become involved in the temporal things but only to
reunite again what has been disunited and to facilitate the harmony
among the men.
″Be sober and discrete, but do not impose on yourselves useless
sacrifices.
″Scorn the honors of the world and do not be slaves of
prejudices. Live with the enemies of God in order to edify them with
your conduct and never damn anyone.
″Take me as example and follow me, diversely you will no longer
be my disciples. I am poor, remain poor, I am persecuted, suffer
persecutions, and scatter among all the men the hope, the peace, the
light of the Spirit″.
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 My brothers, the love of God converts the human soul in creative, after
having humbled her under the trials of a development laboriously painful, the
creative human intelligence is the rapprochement of the created Spirit and
the Spirit Creator, is the organic perfectibility, the development of the
faculties, exactly as the ecstatic thought had dared envisioned it; is the
chimera of a vast ideal converted in a serious poesy of the soul, devouring
expansion of the Spirit.
Oh, my God, so great a distance between this pedestal erected by your
love to the ascendant generations and the abyss swarming with ill tempered
and foolish people, of heartless enemies, of monstrous heroes. So great a
distance between the splendorous hall of your abode of eternal glories and
this horrific darkness, wherein your name, pronounced with sweet hypocrisy
is welcomed by the stupid smiles of a crowd that exhales clouds of dust and
rivers of blood.
I will return shortly. I conclude here chapter fourteen.

251
 CHAPTER XV
Jesus, resolute already not to avoid danger, yields nevertheless once more to the pleas of his
friends and he consents to move to a colonial house far from the one he occupied. The
priests feared the opposition of the town and they wanted to apprehend the Messiah
unexpectedly and alone, to which they were able to coax Judas, who served them perfectly.
The Master gives his last instructions to his disciples, he promises them his help after his
death and he bids his loving good-bye to them. Jesus is apprehended.

T HE last time Jesus returned to Bethany from Jerusalem,

he manifested the intention not to struggle anymore, to stop
fleeing and to drain the bitter cup in order to obey his
Celestial Father.
″Do not dissuade me from the objective, he said, but let us march
together. Surround me of love and honors in order to conceal to my
eyes the ingratitude of the town and in order to facilitate the remorse of
my accusers.
″All will say: Because they love him, they follow him, they tribute
honors to him it must be because they always see in him the Messiah
Son of God.
″Do not be saddened, then, too much by our carnal separation,
and fulfill my law as if I were still among you. My law is a law of love;
the Spirit will dictate it in all times.
″Peace to the men of good will!
″Here is what I understand with these words.
″Man sees himself continually agitated by desires and
repentances. His soul is never satisfied, his Spirit is avid of ephemeral
goods, his life is spent between the ignorance and the ambition.
But if the man initiates himself through the will in the divine
emanation, his soul becomes free and happy, his Spirit traverses paths
until then unknown, his life aspires only to one possession, that of the
science.

″Yes –– peace to the men of good will! –– They are the

workers of God, the sowers of his Kingdom on the Earth″.

252
 The feast of Passover would take place, in that year, in the last days of
March and the first days of April (I express myself in a manner as to be
understood). I wanted, as was accustomed, to go to Jerusalem; but I did not
ignore that the warrant of my arrest would be issued and that the decree of
death had already been pronounced.
Nicodemus, Joseph of Aremathea and their friends, in number of
fourteen, had abstained of all deliberation not wanting to compromise the
means of serving me at the last moments, of saving me perhaps. After having
endeavored to change the dispositions of the town to my respect, they
appealed to Pontius Pilates, who gave them hope.
The sixteen members were replaced and the tribunal appointed ten
substitute members. All condemned Jesus as impostor, seducer, allied of the
Spirit of darkness.
The counsel for the defense elected by the court to assert the
extenuating causes of my crime, had expounded himself at length in a diffuse
dissertation on the religious monomania and he had reached the conclusion,
in accord with the opinion of the people of Nazareth, that I was but an
ecstatic worthy of pity and despise.
It is necessary that this man dies, shouted the High Priest Hannah,
because he is guilty of lese divine majesty, with the full knowledge of a
doctrinaire. –– To what purpose do they speak to us of monomania, of
madness, when all demonstrate a rare perspicacity, a devouring ambition, a
most dangerous character? –– Even if the insanity were not proven, it is
preferable for an innocent man to die, than the fall of the Priesthood and the
ruin of a nation.
Sunday, March 27, took place our departure from Bethany. The
journey was the most animated, and the honors tributed to me forged the
illusion of my Apostles. A short distance from Bethany we met a few
foreigners, which number increased as we got closer to the city. I yield to
their wishes to allow others to follow us and we entered Jerusalem as victors.
It is not true that I rode on a donkey, but it is true that this idea was
proposed to me, rejecting myself the offer.
Many people squeezed together around me. Branches with leaves and
flowers were strewn at my feet, and the town of Jerusalem joined the
nomadic town in order to shower me of enthusiastic demonstrations. The
town is, always, plagiaristic and instrument. It is reproduced with its atavistic
253
instincts and it obeys to interests that are not their own. At times brutalized
slaves or senseless despots, the town will know the true strength only
through the benefits of the moral education. The moral education links the
instincts and develops the reason. Once she has been restored, then the
ruling classes will have comprehended the true progress and the Earth will
elevate herself toward God.
One of the first persons I recognized amongst the multitude, that came
toward us from the outskirts of the city, was my brother Eleazar. I had to
assume that my three older brothers were together and were trying to combat
the bad influence produced by my other brothers.
This day turned for me afterwards into a serious charge. The town that
had demonstrated their enthusiasm by my last honors, accused me before
Pontius Pilates of having taken my human pretensions so far as to call myself
king. The wisdom and good will of the roman judge took the matter as a
joke.
″Probably, said Pontius, Jesus believes to be first among the Hebrews
and the word King expresses his idea. –– Let him be then the King of the
Hebrews! –– But this King cannot, under any concept, cause harm to the
security of the Empire″.
Sunday afternoon (27 of March) we agreed to spend the night in
Jerusalem. The next day I found myself besieged to leave those places
forever; I remained unyielding and that kind of delirium that precipitated my
words passed later on as prophesy.
I promised Mark to call him as soon as possible to the Kingdom of my
Father, and to the women that were kneeling before me I said to them:

″You will have the courage to accompany me until death

and God will place on your heads, as on mine, the crown of the
martyrdom″.

My disciples of Galilee all swore that they would surround me, and
would defend me until the last drop of blood was shed. I welcomed these
manifestations with a melancholic smile and I did not respond. Afterwards,
directing myself to my mother I said to her:

254
 ″You have among the companions of your son, my mother, a son
and a brother that will remind you of the absent one and you will live
so that it will not be denied my Resurrection as Spirit. Of the
resignation of my disciples, of yours principally, depend the health of
my doctrine in the present, the same way that the future of this
doctrine depend of the successors of my disciples″.

I consented to avoid my enemies still one more time and we took

shelter in a colonial house, wherein already in other occasions we had been
well received.
Gethsemane, located in a high region, from which could be seen the
Dead Sea, the Jordan, the plains and the mountains of Galilee, would offer us
a tranquil shelter, at least for some time.
The town had affection for us, and the priests, that feared above all the
public demonstrations, hostile to their power, would have abstained, surely,
of providing them a pretext with a brutal aggression. They sought a mean in
order to take possession of my person without witnesses and without stir and
the shameful defection of Judas was their work.
Of my disciples of Galilee, Judas was the only one that did not
accompany me to Gethsemane that Monday morning. He reached us in the
afternoon and his attitude called the attention of Peter who said to me: What
is the matter with Judas? Look at him he is so preoccupied.
I came close to him and I asked him why he had left us at the moment
of our departure from Jerusalem.
I still had to visit a few persons he said to me, and on the other hand I
had the wish to inform myself of the last dispositions taken with respect of
us. They are of such nature that they leave us no hope of being able to flee
from the revenge of our enemies.
You ought not to be sad by a solution I have sought myself, I said.
Manifest yourself spirited in the moment of danger and keep the
remembrance of the Master when I am no longer with you.
I extended my hand to Judas, which he shook weakly; his eyes avoided
mine. –– I understood….
Indecisive at first, I made the decision to conceal it to him, and to put
pressure on him instead at all times. I entertained him, I encouraged him to
expound himself, in order to observe better his reticence and his perplexities.
255
 On Wednesday, Judas proposed to us to visit the olive plantations that
covered the flank of the mountain of Gethsemane on the side of Jerusalem
and he gave as pretext for his idea, the changes that this locality must have
undergone. He proposed that this walk take place the following day………...
………………………………………………………………………………
The washing of the feet was one of the institutions of John; a
demonstration of human equality. The patron is the brother of his servant.
The social position ceases to exist when it involves the adoration of God.
The moral strength determines the elevation and the man demonstrates
himself much greater with the fulfillment of his duties than with splendorous
demonstrations of his directive powers. I gave proofs of my respect for the
Apostle, adopting many of his religious practices, but I conserved only those
that belonged to me, by the distance I established between them. The
washing of the feet was celebrated by me and my disciples, each year, only in
the fasting of the grand Sabbath. The Meal, or main meal of the night,
preceded this function. Our nightly meal held certain solemnity, due to the
exclusion of all other person, that we had always maintained during our
nomadic life, when we all gather together. My first twelve disciples and my
uncle James manifested their happiness for the resolution taken by me not to
admit any stranger in our nightly meal, and they took advantage of those
instances which they extended at their pleasure, in order to best familiarize
themselves with the words and the intentions of the Master. In those
moments, precisely, were said and repeated so many recommendations, so
many promises, and also so many teachings, based in the profound
knowledge of the human nature. The annual Friday of the washing of the
feet seemed a long way off to me. I felt that an eminent danger threatened
me, and I wanted to give to my last days the characters of a fatal precision in
the events. That is why I asked my disciples to proceed that same night with
the washing of the feet. Their surprise worried me, because it allowed me to
foresee their presentiments and Judas inspired in me even more compassion
than despise in those solemn moments, in which I manifested almost
accurately of being soon apprehended. The affection of my disciples of
Galilee was sincere; but I doubted, with reason, of their firmness.
In that reunion of the afternoon, that was the last one, I bestowed
them the title of Apostles, entering into particularities in respect to that
which my Spirit understood of the works and sacrifices that ought to be
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carried out, of that which my soul entailed of solicitude and love, promising
them the power to govern the world.

″Make of my instructions the rule of your conduct and call me

whenever you have to debate the men of ill faith.
″Whether you remain united, whether you become separated for
the good cause, I will be among you and with each one of you.
″Faith will never perish, but she will be obscured by the false
interpreters of my teachings.
″To those that will uphold the truth I will recompense with
largess my consolation and hopes; but woe betide he who strays from
me! The voice of the Spirit will echo in the Spirit and the events will be
linked in such a way, that the truth will be reestablished and the
impostors will be confounded and the fervent will be recompensed and
punished the tepid.
″The malice and the perversity of the world prepare for you bad
days. Conserve your faith pure of all pretence and do not set limits to
your charity. The strength comes from God and I will transmit to you
the strength.
″Ask the treasures of God and despise the riches of the Earth.
Whoever wants to elevate himself among the men will be humiliated
before God.
″You are my Apostles; preach the word of God and announce his
Kingdom throughout the Earth.
″You are my beloved disciples; help the poor, they are my
members; facilitate the repentance, promise the forgiveness in the name
of God, our Father.
″Whatever you will have remitted, will be remitted, and the grace will
be with you in the peace and in the perils.
″Never return evil for evil, but force your enemies to respect you.
Confirm your faith with the works rather than with discourses, and, in
the extreme misfortune, remember my promises and my martyrdom.
″These promises I will fulfill if you will remain strong and if you
would have comprehended and practiced what I established and what I
have practiced myself.

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 ″A tranquil life is not a life of an Apostle and the regularity of the
conduct does not constitute the virtue of a disciple. The strengths and
courage are necessary to the Apostle in order to face the mockery, the
despise, the persecution, the enslavement, the death; and the heroism
ought to characterize the disciples of Jesus.
″The Apostle will demonstrate God and he will suffer for the
truth.
″The disciple will abandon the goods of the world and the
honors of the world. He will abandon the father, the mother, the wife,
the sons, before he renounces my doctrine, whether with the actions,
whether with the words, whether with the abstention and with the
silence.
″You are my Apostles and my disciples; I will have to count on
you and notwithstanding…I know that many of you will betray me″.

I was seated at the table, surrounded by the twelve; my uncle James

formed the thirteenth and I was about to cut the bread to start the meal. My
Apostles got up abruptly.
″Lord!, Lord! –– they burst out. –– Why do you cause us this torture? –
Why do you call us traitors, after having entrusted us with the success of your
work?"

″Those that will betray me by weakness, I answered, will repent;

only he who will have betrayed me as revenge will succumb under the
weight of his crime″.

Judas kept looking down, but no one centered their attention in it

outside of me. I recommended to my Apostles to keep the remembrance of
this night and I offered them the bread; Judas, who was seated to my right,
served himself first. John seated to my left, as always, leaned toward me and
said: ″In who of us have you thought recently when speaking of betrayal?″
I answered John:
″He who will betray me occupies in this moment a place of honor but
others will also betray me later on and many will cowardly abandon me in the
long path of the sacrifice″.

258
 I continued serving my Apostles and I insisted that this task be left to
me. Peter seated across from me was distracted; he was not eating nor
drinking; I directed to him these words:

″You are no longer fisherman of fish, my friend, here you are

converted into fisherman of men. Your nets will be now the
arguments, and you will gather in your boat the poor castaways, your
companions will help you in the arduous struggle, that will have to be
sustained against the elements; you will not imitate those Spirits
arduously proud and skeptic, that will preoccupy themselves of the
causes of the fall and of the sickness, before helping the afflicted and to
bring relief to the sick.
″Happy is he that will comprehend these words and will put them
into practice!
″Happy are the strong! They will submit their passions to reason
and they will see others as brothers in all men. To lead toward God the
senseless men that deny him, impious that outrage him and to free the
Earth from the ferment of dissolution is to cooperate powerfully to the
universal harmony.
″Convert yourselves in fishermen of men, all of you, my friends,
and gather the major number of Spirits you can.
″To be successful in the occupation of fisherman of men it is
necessary to have the gifts of sweetness and of firmness, the right to
speak and to make one heard.
″You will have the right to speak when your conscience is clear
and you will be heard if you yourselves are convinced of the truth you
teach.
″The elevated position of a Servant of God does not stand out in
the world, because the strength and the light that is found in him he
never employ to procure him some power. The honors and the riches
could never be therefore the privilege of my Apostles, and if I assure
them the power of the world, is with the condition that they be sweet
of heart, firm of Spirit and that they conserve the right to speak and the
gift to be heard.
″The lazy will convert themselves fatally into hypocrites. Not
having had the courage to follow me, they will allow doubts to be
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disseminated in respect of my person; and the wish of mundane joys,
the thirst of honors, the love of the riches will drag them to the
prevarications, to the shame of being themselves my disciples, while
they will deny me also with hidden actions.
″Because there will be lazy and hypocrites, Jesus will manifest
himself again in order to separate the good grain from the bad.

"Whoever is not with me is against me. All equivocal is a

lie; I am the truth.

″Fear nothing, I will sustain you and I will protect you, and my
Spirit will occupy the place that now my body occupies and my Spirit in
the midst of you.
″Here is the hour which approaching fills me with anguish not
because of me, but because of you. Never, as now, have I loved you.
Honor me, when I am no longer among you, loving one another and
forgiven those that will have offended you.
″Remain faithful to my voice and adore the Lord our Father,
preaching everywhere the peace and the love.
″I will drink no more of this grape juice with you; but when you
will gather together in my remembrance, you will feel my presence in
the joy that will penetrate your souls, in the conviction of your Spirits
upon all things.
″You will understand my words in the activity of the apostolate
the same as in the silence of your withdrawal, and whatever you ask to
the service of God I will grant it to you. But do not weaken your
knowledge of the spiritual things, mixing to them things of the Earth.
Our alliance is at this price, is to say, that you ought to despise that
which I have despised and to honor that which I have honored.
″The disciples are not above the master, teach then my doctrines
without taking from them or adding anything to them and refute the
doubts and the errors in a way to convince the incredulous in respect
of your science. This science will not abandon you; the Spirit will drink
in the Spirit, and, till the end of times, the grace will shine to the men
of good will.

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 ″My beloved disciples: tomorrow, perhaps, we will part. Love me
as I have loved you, and unite all men in your love, in my
remembrance. I give you the world to conquer and my light will guide
you. I promise you the glory of God.
″I appoint you my successors and I bless you.
″May peace be with you and with your Spirit.
″Come kiss me good-bye″.

My Apostles rushed at my side. I remained standing and my face

reflected an intense emotion. Judas kissed me as the others.
It was midnight when we washed the feet of my Apostles. I say we
dried because my uncle James, whose tenderness for me was associated to a
profound sentiment of practical devotion, helped me whenever I had to
manifest with a personal task the cult of a religious idea. In this occasion he
begged me to leave him the major part of the priesthood; is the word he
used.
I limited myself in serving Judas, Peter and Philip, giving as motive of
my selection the more advanced age of these three Apostles.
All my efforts had to result in vain. Judas did not want to believe in my
love, or to understand that I had read his mind, or to admit that I felt
sorrowful for my anterior favoritisms, or to quiet down the pride in order to
hear the conscience.
Thursday morning I felt somewhat consoled for the ingratitude due to
a proof of love.
Simon of Bethany and his relative Eleazar, came to visit us. My mother
and the rest of the women pleaded with me to receive them in my retreat and
my three oldest brothers wished to join me in the midst of the adverse fate.
Martha meanwhile stayed in Bethany, due to her debility, finding herself
increasingly ill, in the house of her sister, to who I had concealed my fleeing
from Jerusalem. I entrusted to Simon the painful task to prepare my friends
for that fatal outcome and I returned to the theme that the day was near, that
my hours were numbered and that the reunion of our Spirits would take
place in the House of my Father.
These words evoked the tender emotion of Simon, I embraced him for
a long time and my tears mixed with his. A few minutes afterwards Simon
and Eleazar were on their way back to Jerusalem.
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 I had denied everyone the permission to follow me to Gethsemane,
because I wanted to devout the free time I had left to the expansions of my
soul before those I appointed my successors. There was still another motive
to this disposition of my last days; the presence of my mother and of my holy
companions would have constituted a real danger in the moments in which
the Apostle, the founder, the man ought to concentrate his strength in order
to fulfill the mission of Son of God. Never my trust and my love, had turned
into such abandonment and ardor, never the demonstration of the future
manifested itself so clearly amid the enchainment of my spiritual visions.

″You are my flesh, you are my blood, I used to say, my Spirit is in

you and all the powers of the Earth will never prevail upon your power,
which will be Universal.
″If you do not remember all my words, conserve their Spirit,
choose between my person and the world, in order not to serve two
masters.
″Even if you part from my doctrine for some time, more or less
long, my doctrine would not diminish in the world because of it the
light of the world, since others will come after you who will restore that
which you will have detracted and they will hear my voice. I will tell
them everything I said to you and God will have his Temple in all the
Earth.
″The world is populated of hypocrites. They do the opposite of
what is demanded; others honor publicly what they secretly denounce
in their conscience; my disciples will have to proclaim the truth and to
follow the moral that she envelopes, these I will recognize.
″The world is populated of fanatics, of superstitious and of
incredulous; my disciples will have to instruct the ignorant and to
convince the incredulous with examples of virtue and with the
reference of our alliance, before and after the corporal death.
″I will favor only those, whose Spirits will follow my path and
that will share, from the bottom of their soul, all the misfortunes.
″I grant you my power; but if you would turn unfaithful, I would
take it away from you, and my light would be delayed in the world, and
the name of God will be blasphemed, and the desolation, the
confusion, the crime and the impiety will reign everywhere.
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 ″Be my substitutes, and not only my successors and say: We are
his flesh, his blood, his Spirit. Whatever we do in his memory, the Lord
commands it and he fulfills it in us″.

My brothers, the meaning of these words: You are my flesh, my blood, my

Spirit, the meaning of these words repeated many times during my last days,
was distorted, with the purpose of erecting an impious dogma and at the
same time, devoid of reason.
″Do everything in my name, work as if I were still visibly among you″,
are forms that I used often in order to give to the presence of my Spirit the
authority of the remembrance of my immutable will; in order to engrave in
the mind of my Apostles the most irresistible of the means of my action
upon their future practices. It is justly by the power exercised by my renewed
promise, of always being among them, to which ought to be attributed the
fervent docility of my immediate representatives.
The planned walk would take place at the end of the day. My Apostles
seemed to have forgotten it and even Judas himself remained under the spell
of the melodies of the soul.
I evoked the reality of the past and the phantasms of the future. All
participated equally of my transports of tenderness, and my glances, my
smiles filled them of joy.
I had the certitude that a surprise was lurking under the appearances of
a curious oversight, when I reminded to my disciples the suitable time so that
our excursion would not be disturbed by inopportunes nor threatened by a
complete darkness at our return.
We set off, some joyful with the idea that my presentiments of the
previous day would not be seen confirmed, the others kept quiet, almost sad.
I manifested to Judas my wish to walk with him up to the garden of
Gethsemane and I supported myself in his arm. We spoke of matters entirely
secondary, during almost forty minutes of our walk, afterwards I sat down
under the shade of a fig tree and my Apostles took a seat on diverse piles of
stones. Judas moved away from me; I had foreseen this. He looked around
casually toward the thick olive groves, which expanse and thickness blocked
the view all around.
I stood up after a few minutes of rest, calling Judas my walking
companion. The call went unanswered.
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 Then I pronounced accusatory words which could not be altered
without a doubt in their clarity.

"He who you are calling is around here, he is about to come. When you see
him the victim will be handed over to the executioner″.

The screams, the imprecations of my Apostles were heard at the same

time that the sound of heavy footsteps of many men was approaching. Judas
had vanished; he had lacked the audacity of the crime in the last minute. The
soldiers, with roman emblems, eight in number, two relatives of the Holy
Office accompanied them; the latter pointed me out to the armed troop and
a soldier laid a hand on me. Peter struck this man; I quickly reprimanded my
Apostle with these words:

″Remain calm, my friend, the resistance is useless. Without

lowering your heads as culpable, one must suffer the human law
with resignation″.

John put his arms around me, my uncle James implored God on his
knees and my brother took off running in the direction of Jerusalem. The
rest seemed seized by the terror. Mathew, Thomas, Alphaeus, James, the
brother of John, accompanied me up to the house of the High Priest
Caiaphas; Lebbaeus, Philip, Jude, Simon, brother of Peter, returned to
Gethsemane. After my death they joined those that remained in hiding in
Jerusalem.
My disciples were ordered to take a seat on a bench in the patio and I
was brought into a spacious room, wherein gathered Caiaphas, the High
Priest Hannah, son in law of Caiaphas and a delegation of the Sanhedrin
composed of twenty members. The High Priest immediately proceeded to
interrogate me.

″Jesus of Nazareth, you are guilty of sedition, of maleficent

profanations and as such you are sentenced to death.
″In order to comply with the law that sentences you we must hear
your personal defense and to facilitate your confessions through the

264
 exposition of the accusations that weigh on you. Here is the result of
the testimonies that we have gathered.
″The Nazarene Jesus aligned himself since the beginning to the
factors of disturbance, which had as proven purpose that to incite the
town to rebellion against of the laws of the State.
″In addition the Nazarene Jesus has publicly declared himself
against the respect due to the civil powers. He has called himself
reformer of the Mosaic law, mediator between God and men, Son of
God, in end.
″Supported on this monstrous title by his impiety, the Nazarene
Jesus converted himself in the idol of an ignorant town to who he
announced the alleged Kingdom of God managing to captivate it, more
and more, with the supernatural appearance of his actions and his
predictions.
″Jesus of Nazareth, do you dare to sustain that you are the Son of
God? –– I interrogate you, answer.
This phrase was provoked by my silence; my silence continued.
″And your miracles, demonstrate them, then, added with
harshness the High Priest. State what you can in order to attenuate
your crimes and demonstrate the science, that you pretend to possess,
continued Hannah.
″If you produce a miracle, continued Caiaphas, we will believe in
you and we will proclaim your divine filiation″.

A disdainful smile followed these words. I raised my head and I looked

at my judges.
Many shouted: He provokes us, he does not obey the Justice of God, he
deserves the death destined to the biggest delinquents, to the most hardened
malefactors! The soldiers were ordered to take me away.
From the floor below, that faced the patio, it was easy for me to
understand the purposes that were harboring my Apostles and the subalterns
of the house of the High Priest. The soldiers on watch had begun to gamble
and they seemed to have forgotten me.
–– Do you accompany the condemned?, someone asked Peter.

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 –– I do not know that man, answered my Apostle. John and his
brother seemed to be in good relations with a person that was advising them
to leave as not to jeopardize themselves. They followed the advice.
My uncle James renewed before all, the oath to die rather than to deny
his alliance with me. Led by this act of courage and loyalty, Mark, Alphaeus
and Thomas affirmed that they were my disciples and they added that they
would not abandon me. Peter and the two sons of Salome were the ones that
had demonstrated, outwardly, their tenderness for me, giving to the friendship
the delicate forms of the happy expression of the semblance and the sweet
inflections of the voice. Making of the submissiveness an attraction rather
than the waste of their time, I had to overcome many difficulties, so that the
excessive ingenuousness of Peter could give rise to the independence of the
thought, so that the ardent imagination of the two brothers could approach
the enthusiasm of the generous natures, up to becoming one with me their
will and their hopes. This weakness of the last hour exceeded my foresight.
The amusement of the soldiers muffled the outside noises, and, after
having witnessed the trivial scenes of drunken gamblers, they made me the
laughingstock of the vulgar jokes of those stupid men and ferocious.
At dawn many were sleeping, others had again begun to drink, and they
wanted to force me to drink with them.
My hands were tied together in order to take me to the roman
procurator.
The architecture of the praetorian was of the Greek style, with its
columns heavily ornamented; blocks of stone simulated balconies in all the
windows, entablatures in all the platforms that joined, in all the floors, two
bodies of parallel constructions.
The praetorian occupied a space quite large.
A room opened to the public, which offered the facility to gather
together and to converse, until the time to be summed, on one's accord or
through an intermediary, in some contentious or criminal matter.
The civil judgments were, previous appeal, ratified or modified by the
high civil magistracy, that had its chair in the praetorian and that
pronounced, resolving, the final verdict.
The corporal punishments and the death penalty, whatever the religion
of the condemned and the authority that had imposed the punishment, had

266
to receive the approval of the delegate of the roman imperial sovereignty,
and this delegate was then Pontius Pilates.
Pontius Pilates was forty two years old. He was of an upright nature, of
weak character, sweet and affable; but ambitious and always quick to sacrifice
his convictions in order to conserve his position, which had become
increasingly difficult to fill due to the dissidences that arouse daily between
the opposed interests of a mixed town and in battle with the exigencies of
the Hebrew party. Pontius detested the Hebrews; but he did not want to
battle with them too openly, because he had already been pointed out by old
communications emanated from the former High Priest Hannah, as a
systematic enemy of the religious forms and of the theological disputes,
questions, stated the communications, that were out of the jurisdiction of the
procurator.
As soon as Pontius saw me, he wiped off with his hand his forehead as
to get rid of a thought, which recollection produced him tiredness.
Immediately he asked me the customary questions, to which I answered
simply and without excitability.

″What crime has this man committed?″ –– Asked Pontius,

directing himself to a personage, whose mission seemed to be that to
accuse me and that to stipulate the nature of my sentence.
″Jesus of Nazareth, answered the interpolated, is a revolutionary,
a renegade, a fabricator of miracles. He compromised the public
security and he instituted himself in divine power.
″The briber, the impostor, has been judged by sacred law, but the
demonstrator of the human freedoms, that is above the human
potencies, the desecrator of the civil laws, the preacher of equality, the
demoralizer of the poor classes finds himself under trial before the
representative of the emperor Tiberius.
″Will Jesus, the Son of God, be lapidated as impious, or will Jesus
of Nazareth, guilty before God and before the emperor suffer instead
the punishment of the cross? –– We will appeal before the town if it
were necessary″.

Pontius was left stupefied before such audacity. Of this manner not
even his opinion was asked of him before appealing to the town. This town,
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shouting unrestrainedly gathered the words that instituted it supreme judge,
words that had been pronounced in the open air, on one of the platforms of
which we spoke.
––″Crucify him!″ –– This shout was immediately repeated
everywhere.
″He has called himself God and King; he has boasted of
destroying the Temple and of rebuilding it in three days!″

Pontius having answered that the title of King seemed to him a term of
elevation only among the Hebrews, this mode of eluding the question of the
political charge I was being reproached, raised against me the most
formidable threats, the most bitter sarcasms.

″Very well, since he is our King let us crown him and let us give him a
throne and let us salute him at the same time King of the Hebrews and Son of God.
″Tell us, then, Son of God, it would have been necessary at least to hide your
mother, your brothers and your sisters. Ah! we will give you a kingdom, until your
entrance in the kingdom of your Father, double King, double impostor!″

Pontius was desperate by the fruitlessness of his efforts.

Suddenly he gave orders to have my hands untied and he announced
that he wanted to interrogate me alone.
I entered preceded by Pontius in a room furnished with severity, which
exits were all closed. The door was closed from the inside by the procurator,
who ordered me amiably to take a seat, stating to me that there were but two
men, one who asked the other the motives that induced him to seek the
death, attacking the very essence of the Mosaic law, and to persist in the
purpose of dying, since I had wasted the possibility of fleeing from my
enemies.
I explained to Pontius my aspirations as a child, my studies of man, my
alliances, my hopes of Spirit in the infinite light; I gave him a summary of my
doctrine with a brief explanation, of the relations between the worlds and the
Spirits, and I presented the ignominious death, that awaited me, as the
glorious crowning of my honors as Messiah.

″And if I could manage to save you? –– interjected Pontius.

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 ″Do not attempt it, I answered him, you would see yourself swept
away by the popular hurricane….listen….″
Pontius smiled disdainfully. ″Consent to live in exile, he said, I
will gain time and I will use force.
″On the other hand, added Pontius, I had a dream last night in
your respect and I feel that a heavy responsibility is incumbent upon
me in the present and to the future.
″These priests that want your ruination will despise me for having
been afraid of them; this town will repent and posterity will accuse me,
at least, of weakness.
″Posterity, I exclaimed, will know that you have offered me
life and that I wanted to die.
″To me death is an aureole: to me life would be a desertion,
a cowardice, an irreparable fall″.
I stood up, indicating thus myself the end of the interview, and I added:
″From the House of my Father, in which I am about to
enter, I will bless you, because you have understood the truth and
you have defended it with courage″.

We returned to the place we had left less than one hour before. The
crowd was more compact and the shouting was turning seditious; Pontius
was being threatened, they were demanding for me to be handed over
immediately to them.
Having obtained some silence, Pontius pronounced these words:
″This man whose death you seek is a just man″.
″You will not have from me an affirmative decree in the name of
the emperor. The innocent blood you are about to shed fall on you; I
wash my hands of everything that will happen″.
Then Pontius Pilates had water poured in his hands in the presence of
the town that redoubled their vociferations.
Pontius went back inside his departments.
The person in charge of directing the preparations of the executions
asked the town who of the four delinquents, sentenced to die that day they
wanted to be set free in accord with the tradition.
″Not our King″, exclaimed the multitude; free anyone of the
three remaining that pleases you most″.
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 Now, since among those three men there was a thief, a most dangerous
assassin and perfectly known, they had the idea to have them stand opposite
one another; to awaken, if still existed in that town, a sentiment of justice.
Thus, the town condemned me still once more!
From that moment on I became the toy of a senseless crowd and the
soldiers, entrusted of my custody, joined the populace. On my head was
placed a crown of thorns, on my shoulders a cloth of scarlet color (that was
taking place in one of the patios of the praetorian), and all bowed down
before me, saying: ″I salute you, King of the Hebrews″.
Many struck me, one spat on my face.
After two hours of abject diversions and cruel I was stripped off of my
clothing and on my body, completely naked, was applied the torture of the
flagellation. Two tears furrowed my cheeks. These were the last ones.
It was noon time when I arrived at Golgotha.
My strengths were exhausted and they had not even permitted me to
carry the instrument of my death, which was a tree trunk, cut and tied
together in the form of a cross, and I could hardly keep standing, when my
naked body was exposed to the most ennoble mockery of the most revolting
populace. But this time, at least, my Spirit concentrated in radiant
perspectives, lost sight of the men and their horrific dementedness.
My thoughts on the cross were at first directed at the authors of my
martyrdom, at the ungrateful and at the weak, and I exclaimed:
″Forgive them, my Father, they do not know what they are
doing!″
My sufferings on the cross were the cause of the weakening of my
Spirit and I said:
My Father: Why have you forsaken me?
My consolations on the cross were the remembrances of my friends,
my trust in their promises. Seeing my holy companions and my mother
protected and supported in the midst of them, James, the honorable brother
of the heroic Mary, Mark, Peter, the two sons of Salome, I blessed the
repented and, more than ever, I believed in the future unbreakable fidelity of
all.
They continued to insult me still...a sign with the words; Here is the King
of the Jews! was placed above my head.
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 Two delinquents suffered the same torture at each side; but contrary to
what it is alleged, they did not insult me.
The soldiers that had crucified me divided my clothing among
themselves and, lugubrious mockers directed at me words like these:

″Come down from the cross and we will believe in your divinity″.
″Call your Father so that he will come to free you and to pronounce our
sentence making us die instead of you″.
″Give us a ticket of admission, Jesus, so that it may be granted to us to enjoy
your triumph in the Kingdom of your Father″.

My vision turned blurred; a pressure more violent than the others

disconcerted me and I slept in the human darkness to awaken in the bosom
of the divine luminosities.
It was just three O'clock.

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 CHAPTER XVI
Passion and death of Jesus. His first instants as the Spirit opened the eyes in the spiritual
world. Observations he points out in its respect and referent to the conditions of the
human life that, unfolds in general in the midst of the darkness of the wickedness and of
the ignorance.

M Y BROTHERS, death reveals to the Spirit his past and his future.
Death frees the soul from the body and it links her closely to the
Spirit, so that the Spirit becomes invulnerable through the soul.
This means that she no longer lacks the memory, furious impetus,
interruptions or diminutions in her penetration and activity, because the soul
freed of the weaknesses that impressed on her the corporal nature, expands
constantly at the contact of the perfectibility of the intelligence.
The soul united to the body atrophies in the atmosphere of the morbid
causes and the Spirit weighed down by the inebriation of the material senses,
stops being productive and he hurls himself into the arms of extravagant
demonstrations.
Death returns the soul and the Spirit to the nature that is inherent to
them; one contemplative, the other laborious; one of divine origin and the
other of immortal destiny; both feed themselves of the spiritual principle,
until their new dependency of the human nature. Death conserves to the
Spirit the consoling remembrances and likewise the fatal. To a wicked Being
the remembrance is a punishment; to the strong and the just are the advice
and the aggrandizement.
Remorse takes different forms, all based on the impressions of the
remembrances, and the benefit of the hope does not exist to the unhappy
that find themselves overcome by the vision of the crime and the fear of the
reprisal. The light of the future becomes more or less clear to the Spirits
returned to their freedom due to the corporal death.
The freedom conquered in the struggle of the intelligence with the
carnal instincts, prepares the Spirit to the audacity of all the attempts and the
soul to the strength of all the sensations.
The science is borne of the freedom of the Spirit and of the strength of
the soul. She disillusions the creature of the ephemeral greatness and it gives
her the despise for the human things.

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 The devoid of the moral sense, the hungry of mundane joys, the
unworthy possessors of the intellectual faculties, the heroic assassins, all the
impious by the laziness, all the incapable by cowardice, find themselves
dominated by the terror in the spiritual life, until the first amend of their
pride, that signals the first corroborating expression of their soul, the first
effort of their Spirit in order to comprehend something more of that which
surrounds them. The easy comprehension of his transformation, shortens to
the Spirit the moment of the painful surprise, at the same time that certain
sharpness of judgment prepares him to the resignation, to the courage, to the
study. In all the spiritual mansions are found mixed together Spirits of
diverse aptitudes. In each phase of the human life live Spirits superior to the
population in general. The Earth receives new Spirits, obliged to emancipate
themselves through trials, which duration and rigor establishes the Justice of
God.
The Earth receives in her bosom perverse Spirits, marked with a stigma
by the Justice of God that can only be erased after numerous sojourns
among the men.
Apart from these two aspects of the terrestrial humanity, the Spirits
distinguish themselves by their level of advancement.
Immediately after the Spirits too new to comprehend the spiritual
principle, we have the lazy Spirit, the skeptic Spirit by pride, the superstitious
Spirit by weakness, all responsible of their acts and that can become better in
the spiritual life. The intelligent, the investigators, the wise, the Apostles and
the Messiahs flap their wings in the material mansions and they constitute the
focal points of progress. The Spirits deemed capable of collaborating in the
universal progress, are found scattered and placed in the carnal worlds, in
accord with the strengths of which each one possesses and according the
moral aggrandizement that ought to result of their action, in the determined
human centers, through the good fulfillment of their mission. To them
correspond to penetrate the mystery of life and of death, notwithstanding the
darkness that surrounds them; it corresponds to them likewise to make
known and to adore the creative principle and intelligent, fountain of science
and of immortality, to break to pieces the idols and to erect a Temple to
God.
If they look away from the objective that is outlined to them, if they
turn away from progress in order to pursue the old schemes of the corporal
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passions, if they form to themselves an ideal of personal glory with the
despise of that sublime tradition of their predecessors, that is: That one
must conquer or die for the truth, whatever may be the comparison
imposed to the victories or to the defeats; that the personal interest
must be sacrificed before the general interest and to elevate oneself
above the men, humbling oneself before God; if finally, they lose the faith
and courage, if they succumb, God erases them, momentarily, from the
grand phalange of his mandataries.
The Earth had and has still many Messiahs, Apostles, scientists,
researches and intellectuals. However it can be counted easily the Spirits that,
through an effort of the will¹ persist, have determined sensible movements in
the ascendant march of humanity.

¹ The development of the will, precisely, is the basis of all progress, and, even more, of all
apostolate; but it is necessary to be truly aware of what such development of the will signifies and what
ought to be really understood by will. Refer to what in its respect is written in chapter XVII, ″La
Educación de la Voluntad″ of the book already cited, ″Elementos de Magnetología″, page 257. – O. R.
Edition out of print. . .

These meditative or agitator Spirits, that bring the good news to the
future, rarely are seen honored or followed during their human sojourn.
Almost always they perish in a miserable obscurity or they die ignominiously
before the town.
We have presented the narration of the death of Jesus having for
spectator the town; let us occupy ourselves, my brothers, of the happiness of
Jesus after his corporal death and of the remembrances he conserved, after
centuries of transfiguration, without exaggerating the part of this confidence
of my Spirit with yours.
I demonstrated to you my personality, I affirmed to you my identity, I
told you my weaknesses, my suffering, my sweet hours, my splendors amid
the shadows of the human nature and my martyrdom on the cross. Will I not
now have to complete my work initiating you in the delights of my soul, in
the honors of my Spirit, avid of love and discoveries?
The corporal death causes the annihilation of the thinking faculties and
of the spring of the soul. The body sleeps forever, the soul and the Spirit
sleep during a limited time by the Divine Justice.
The soul and the Spirit of Jesus slept for a few hours.
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 The fading of the terrible scenes to which had assisted Jesus as
principal author, was the first benefit of his awakening and the assurance of
his happiness came to him from the remembrance of his memory.
Jesus did not remember his recent past, while he remembered the
promises made to his laborious action. Jesus no longer perceived the human
torture and his soul seemed to return to a beautiful dream at the same time
that his Spirit sought the motive of the movement being produced around
him and the cause of the excitements of his will in order to shake off the
dulling sensation that kept him immobile.
Little by little the sentiment of his own strength mixed with the wishes
of Jesus, and he manifested his presence with an invocation of a few words:

"My Father!"
Many voices answered him:
″God loves you and blesses you!″

Many faces leaned over mine, he recognized them and he smiled at

them….and the light already made turned intense.
Disseminated Spirits were gathering; the harmony of the colors and
the sounds inundated the soul of Jesus in a divine ecstasy and his clairvoyant
Spirit measured the extension of the conquests of the intelligence, in
possession of the spiritual strength, freed of the weaknesses of the material
nature. The independence of his soul discovered God and his spiritual
freedom foresaw in the infinite the innumerable works of the infinite science.
The sensitive emanations of the perfections of God result as a leaver in
order to reach the honors of the perfection of God and the spiritual life
without the possible return to the material life constitute a complete ecstasy
formed by the treasures of the love of God.
Jesus began with restricted demonstrations in the midst of his spiritual
family, afterwards he elevated himself in the spiritual hierarchy, studying the
general principles of the Universe.
All the Spirits, at such level, without the possible return to the carnal
life, are prepared to study and they combine their strengths in order to
fecundate the path of the worlds.
They are all bound by the fraternal love and they strengthen themselves
by a continuous dedication toward the inferior things within the universal
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order, all ought or can describe the harmonies of creation. But if the Beings
in the spiritual state remain intimately bound in their efforts to concur to the
glory of the Creator, it happens with them as with all the Beings of the same
category: the enthusiasts walk in front of the timid and the retardavite see
themselves encouraged by the example and animated by the love.
That a shadow among so many shadows, that a light in the midst of so
many lights attracts especially the investigations of the Spirit, this Spirit
although preceded and followed by thousands others, can initiate himself one
of the first in the causes of the shadows, in the phases of the light.
Generally the shadow announces a germ of future explosions, or a
transitory spiritual world or a carnal world in decrepitude.
The indecisive light and partial indicate the uncertainty of the
conservative principles and fructiferous, whether it is of a spiritual world as
of a carnal. The magnificence of God is manifest principally wherein shine
the suns and the worlds of first magnitude. These suns and these worlds are
not the same, and their evolutions follow the position or are in relation with
the position they occupy in the planes of the ether.
Jesus ought to remember his anterior mansion rather quickly in order
to fulfill the promises he had made to many, but not too soon so that his
Spirit may not see himself disturbed by images of death.
From the elevated sphere inhabited by him, Jesus discovered the Earth
and he sought the means in order to reveal himself to his friends. The
manifestation of the thought requires very little preparation of the thought,
since only is needed some similarity of the wishes in that same instant, in
order for the Spirit freed of the material ties to identify himself easily with
the human Spirit.
The rarest manifestations of the thought with the thought made
evident with ostensible forms, depend of a preventive faculty or accidental,
that the human Spirit honors and of which makes bad use.
This is not the opportunity to point out the dangers and the difficulties
of any manifestation provoked with futile purposes of curiosity or of
temporal interests, but what I ought to affirm is that the Spirits of light do
not employ the manifestations materially proven but only to the glory of
God and in fulfillment of a fraternal duty.
Jesus, accustomed to read in the Spirits of his most beloved friends,
found them ready to recognize the benefits of his inspirations, and he
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consoled them and sustained them in the trials they had to endure and he
consolidated their faith; he placed also in the soul of many of those that had
persecuted him the remorse of the crime and the wish of its reparation. Jesus
illuminated the ignorant and the weak; Jesus communicated himself with the
loving souls and these loving souls pulled themselves away of the vision of
the cross in order to entertain themselves with their favorite. Jesus honored
all that had shared with him part of their trust and affection. The corporal
death of his repented persecutors did not make him forget the indebtedness
of the heart and the fraternal support he owe them. Through the different
towns they traveled, through the honors and the humiliations they brought
on themselves with their works and virtues, all rested often in a mansion
prepared by Jesus. At each spiritual phase of the journey they enjoyed a sweet
reunion.
Firmly convinced of the decrees of God and of the justice of these
decrees, Jesus remained placid and spectator of the weaknesses, of the errors,
of the crimes and, always, honored by his mission, he waited with patience
for the time to come to manifest himself.
In the midst of the persecutions, amid the sinister splendors of the
flames, the towns sleep in the brutishness. Awaken little by little by the echo
of the princely joys the towns breathe hate and they sow the terror among
the representatives of the social order. In the repose that follows the human
revolutions, wisdom dominates and the writer, the thinker, the philosopher
ask the past teaching to the future. The freedom of the towns, through the
lights of reason, is effectuated also gradually, and the alliance of the carnal
worlds with the spiritual worlds stimulate the intermittent march of progress.
Jesus had maintained relations from century to century, but he could
not stop the movements of revolt, nor to moderate the effects of the abuse
of power, since his direct mediation and persistent could not surmount the
difficulties of a too early hour in order to act as manifest parliamentarian.
Many times in the century in which we are he attempted to manifest
himself. These attempts proved unfortunate; and even today his narration
contain abstractions of form, incomplete judgments, because the Spirit
depositary, struggling without rest against the material obstacles required that
Jesus used caution when communicating his word to him, so that the
depositary himself would not have to succumb under the weight of too
strong emotions and unnecessary.
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 The gifts of the mediumnity are not acquired without causing
disturbances to the human organism and these disturbances determine often
the disequilibrium of the mental faculties.
The difficulties against which so many Spirits stumble upon, although
predisposed to the mediumnity, had to be avoided by those that Jesus
favored with his word; however notwithstanding the power of the spiritual
principle how necessary it became to encourage them continually, to sustain
them, to promise them and even to surround them of precautions! Is it not
by any chance the human nature prey of all the sufferings of the
contradiction, of all the scourges of the morbid states, of all the causes, of all
the effects of the terrestrial passions and the carnal?
Horrific sophisms prepare the tempests; Jesus makes his voice heard of
Apostle of God to humanity, of which he is always the Messiah and this by
the expansions of his Spirit in a human Spirit. This Spirit depositary
possesses all the faculties inherent to the comprehension of the works of
Jesus. He is of an obscure condition among the men and he is linked to Jesus
by dependencies of spiritual order.
In spite of it, since the dispositions of all Spirit depositary does not
lend themselves to the manifestation of superior order or they exhaust them
rapidly, the human Spirit depositary of the word of Jesus had to prefer the
isolation to the noise and to make the light of the truth prevail over the
temporal interests, without which the attempts of Jesus would have resulted
in vain.
My brothers, bless the majestic alliance of your Messiah with God and
gather the fruits of the sweet alliance of Jesus with a human Spirit.
I have kept my word of manifesting to you why I came in this epoch
and in such place rather than another.
I ought to add that your present situation attracts the compassion of all
the Spirits deserving of the love of God.
May peace be with you, my brothers.
Never has the application of this word been so necessary.
May peace be with you and may the science open for you the paths of
happiness.
May peace be with you! And may the death from here give you free life
under the glances of God.

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END OF FIRST PART

279
SECOND PART
TO THE MEDIUM XX

280
Call and it shall be open –– Ask and you shall find¹
″Not only was seen adulterated my words even in the letter, but also in its own
essence distorted it the backwardness of men, of those also that heard it from my own lips.
″The prayer does not consist in the repetition of words with the body bent over
toward the ground and the face covered by the mask of the devotion and of the humility.
″The scribes and Pharisees did not pray, since their language was not that of the
soul and only is the soul that which up to the Father elevates herself by the love.
″He that loves much has already prayed; he that wishes the good of his fellow men,
has prayed also, and he that remains steadfast in his resoluteness not to sin, dominating the
carnal nature, the selfishness and all the low passion, he has called and it shall be opened to
him, he has asked and it shall be giving to him.
″Ask thus with the soul, elevating the Spirit toward God by the sincerity of your
purposes and by the love that ought to reign in your hearts, thus also you will have prayed
as I myself taught you.″

JESUS.

¹ Communication published by the ″Revista Magnetológica″, in its corresponding edition of

January of 1911 and received by the medium XX of the Sociedad Científíca de Estudios Psíquicos.

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 PROLOGUE

No other work has had such resonance in the present time as the
mediumistic titled, LIFE OF JESUS DICTATED BY HE HIMSELF.
Suffices to say that all the magazines that deal with the Psychic and
Psychological Studies tributed to it high praises, by the style and transcendental
nature of the work, as for the abundant proofs gathered in support of its
authenticity.¹

¹ It is known that the first as the second part have been received through the mediumnity of
automatic writing and subjected to a rigorous control.

I myself, so great an enemy of the book and even of the author,² had to
yield before the evidence of the phenomena of mediumistic character³ and
personal, that besieged me unceasingly, corroborating what had previously
happened around the work itself and augmenting considerably its value as
mediumistic work, by the evident authenticity of its source.

² Many, guided exclusively by their good faith, have always taken badly my opinion contrary to
the personality of Jesus; but I believe that deserve more respect the opinions formed through the
investigation and the study, with entire honesty and sincerity, and without other purpose than that to
arrive to the truth rather than the accepted opinions, as legacy, with eyes shut and devoid of the least
intellectual effort.
I consider, nevertheless, deserving of major respect all the sincere beliefs, but it occurs to me to
ask the reader if he does not think that something of great transcendence ought to have happened, so
that I, against my interests and having in my favor the arguments, proofs and numerous data, that the
modern investigators were able to gather around the thesis that I defended, that something of great
transcendence, I repeat, ought to have happened so that I would confess myself in error moving over
to the opposite side with weapons and luggage.
³ It would be useless to give here major details on the particular, lest it be done at length, since
it would not be comprehended, by the form entirely spiritual of the manifestations, that is somewhat
removed of the materiality greatly sought in the phenomenalism.

I am going to relate one example only, (one of lesser importance

perhaps) by the curious and unexpected of its manifestation.
In my repeated discussions against the personality of Jesus, I used to
say that it was impossible to accept that the Supreme Intelligence, God
himself, would be so incompetent as to have sent his Messiah, revealer of the
new doctrine, to Jerusalem, not knowing the advantages that this preaching
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could have obtained from the prestige and dominion that Rome and Athens
exerted in the world, the first by its military power and the latter by its
culture, while the new doctrines would have lacked the force of expansion in
the midst of a town that lacked the least prestige in the civilized world,
without a military power, nor commercial importance, nor wealth, nor
industries, arts, literature, nor sciences capable to give them some notoriety.
The answers I received to this argument, taken to the field itself of the
adversary, I always found them weak and they seemed to me instead evasive.
But it so happened that a long time afterwards, one year perhaps of having
last repeated the argument, and while engaged in an experimental séance in
the Sociedad Científica de Estudios Psíquicos, with my mind completely freed of
any philosophical questions or religious, or that simply had any relation with
Jesus, was offered to me by my own hand the following communication semi-
automatic:¹
¹ I have already manifested publicly that I reached the conviction in the here-after through my
own mediumnity of automatic writing, which I lost once effectuated my complete conviction. Instead I
write under dictation with amazing facility, because I have received special training to it. The whole of
this is expressed not with great embarrassment, since in the midst of the ignorance that in respect of
these things still surrounds us, great is the prejudice against my person as a professional. But these
things ought to know them the adepts that honor me with their company and help.

Men wish to see now in the Messiah, who they denied before, no
longer the mediator, as the will of the Father established it, but the
personification in Him of the same Father that sent him.² Never, however,
had come out of the lips of Jesus such temerarious teachings; but it is
necessary, my brothers, to bow down before the high designs of God, that
through means incomprehensible to man surround the truth in each epoch
of the form of prestige that is most convenient, so that may be fulfilled the
purposes of his new teachings among his sons; honor him, then, thus the
Messiah, in that epoch of his divine filiations in the Earth, honor him with
the truth since the stated by him envelops, in the midst of the times and the
events that surrounded him…………………………………………
……………………………………………………The superstition and the
wish of the marvelous, fomented by the fantasies of a disciple, that was far
from knowing the true purposes of the Master, surrounded my person of the
prestige of the Divinity, through the divulgation of false miracles,
contributing with it for the people to run toward the bearer of the good
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news, toward the new Prophet, toward the Messiah so many times
announced, toward the Savior promised and awaited so patiently by the
generations that preceded him. There is, then explained the only, the true
miracle, of which depended the overwhelming fame of the son of the
humble carpenter of Nazareth, the rapid divulgation of his teachings and the
seal of such undisputed authority, that rose up face to face of the Holy
Scriptures, face to face of the proud Sanhedrin and face to face of the entire
tradition, with all their prophets and with all their messengers. Thus also
ought to happen, since the child only understands the language of the child,
and it would not possibly result sterile the efforts of the celestial sower of the
new seed, of the revealer of the word of the Lord, that came in his name to
establish the peace between the empire of the Earth and the empires of the
Heavens. If certainly his word was not destined to be comprehended and
followed in its entirety during the time of his presence among those
backward men and rude of the Judea, she had nevertheless her important role to
fulfill in the bosom of the only town that made out of religion a necessity and of the practice
of their doctrines a part inherent to their daily lives. It was from there whence she ought to
draw her force of expansion and she drew it, but not without benefiting in some way also
the same Hebrew town, treated quite harshly later on, as consequence of the horrible crime
of having stained their hands in the blood of the Celestial Envoy, that came to bring them
out from the abjection in which they found themselves, by the wretched conditions of their
lives, due to the moral backwardness and intellectual in which it moaned.

² Being an Envoy of God he was converted afterwards into God himself. Is what he wants to say.
O.R.

It is a mistake to affirm the lack of opportunity to the new revelation in Judea, since
it was not the prestige of success, it was not the victory of the strong over the weak, it was
not the triumph of the sanguinary passions and the dominion established by the terror what
could give strength of expansion to the doctrine of love for our fellow men, of the forgiveness
of the offenses and of returning good for evil. Are justly the weak and the vanquished, who
suffer, who have thirst and hunger of truth and of justice, they are, justly they, the only ones
that raise their eyes to the Heaven and their prayers to the Lord, and were justly the poor
and the disinherited, the sick and the persecuted, who were the victims of the oppression
from the powerful, they were who gathered my words and took them to the four corners of
the world.

284
 ″ –– Oh!...Do not reject me now because I do not manifest myself
before you with signs of material evidence, and with the prestige of great
phenomena.

″ –– Always the miracle, always the marvelous in order to give merit to

the truth!

″I cannot put aside my spiritual nature in order to engage myself to

practices of a material phenomena, brilliant to you, but unworthy of the
elevated mission that I come again to fulfill among you as I abandon the high
region where the will of the Father has placed me.

″ –– Oh! Do not reject me, then, do not reject my word, that is today
the same one as yesterday, since I was always your Messiah, the Son of God,
who you have not recognized, the Envoy of my Father, the revealer of the
eternal truth, thus as of the divine will. Do not reject then my words because
you would be rejecting the same word of God. Come to me rather by the
humbleness and by the love; call me with the soul, that I will be there always
whenever two or more gather together in my name. Do not deceive
yourselves, then, because what I now say to you I already said to you before.
Do not be blinded by the vanity and the mundane interests. Detach
yourselves of your passions and of your attachment to the material goods.
Think of me with sincerity and with love and you will recognize me″. ––
JESUS OF NAZARETH

Such fitting and wise answer demonstrates a full knowledge of the facts
in who produced it, which could not be other than the protagonist himself.
He demonstrates likewise that Judea had been in fact chosen long before as
seat of the new revelation and that when choosing her it was proceeded, not
by chance, but with entire conscience of the advantages she offered. The
manifestation, therefore, resulted entirely opposed to the mode of thinking
of the instrument through whose medium it had been received. On the other
hand, the perfect conscience that is demonstrated of the profoundness of the
work, not only proves with clarity that is really of Jesus of who this is about,
but the simplicity, filled of elevation, thus as the conviction and the
285
vehemence of the affirmations produce the most profound impression of
veracity and sincerity. The doubt results impossible and one has to admit that
has really placed his signature at the bottom he who has given such
communication. But if that were not enough, the Sociedad Científica de
Estudios Psíquicos, wherein were received the series of communications that
form, with the present, the second volume of the LIFE OF JESUS titled:
Complement, constitute by itself the best guarantee of seriousness and veracity,
aside from the innumerable and continuous proofs of authenticity that in
favor of the work have been received under diverse forms and through
various channels.
Mr. Ernesto Volpi, knitted and distinguished chief of the Italian army
and the director of the Vesillo Spirita, states that no Christian ought to be
without a copy of the LIFE OF JESUS DICTATED BY HE HIMSELF and
that numerous editions ought to be published in all languages, being no
greater good than that of its publication.
On my part, I can attest that I do not know anyone that has read this
book and has not converted himself in an enthusiast propagandist.

OVIDIO REBAUDI

286
 CHAPTER I

Jesus continuous his mission

M en think that the mission of the Messiah culminated with the

sacrifice of his life, however his death was nothing more than the
seal with which ought to be consecrated the greatness of his work,
recently started with it. His death signified, then, above all things, the high
commitment of future alliances between God and the men, by their efforts
toward the observance of the divine laws and by the elevated manifestation
of the Father in what ought to be comprehended as his will, in order to be
observed and fulfilled upon the Earth. I come thus again among the men as I
have already said it other times, in order to continue the work I started,
confirming the already said, rectifying the ill comprehended, amplifying also
those manifestations and clarifying them within the level of the
comprehension of the men.¹

¹ The teachings of Jesus are of such nature, that they always offer something more to those of
greater understanding, since the more elevated the Spirit is the greater is our comprehension. Suffices
to observe, for example, the communication, referent to the faith, of which some benefit reap the
simple Spirits, major knowledge gather the intelligent, and intense flashes of unexpected light shine to
the souls especially developed. – O. R.

Do not doubt my divine filiation, because the Father had honored me

thus when he sent me as MESSIAH among you, so that the elevated spiritual
alliances, that surrounded me, and the high commitment contracted, that
supported me when I descended to the Earth, would insure the work of the
human redemption, too long delayed already. But do not believe in the
redemption of the sin in the manner it was said, because the sin is only
redeemed by the efforts of he who sinned.
My brothers, you are Spirits so materialized still, that nothing occurs to
you outside of the body and you place still your happiness in the possession
of the material goods. Since, only by the resolute renouncement of all that
forms an incentive to the flesh and to your ill dissimulated wishes of
predominance will you be able to elevate yourselves sufficiently in order to
begin the process of your regeneration. You are Spirits young still; your

287
thoughts, your wishes and the same carnal bonds that bind you to the family,
all keep you attached to the land you inhabit. But you can little by little raise
yourselves above that materiality with the repentance of your faults and with
the fulfillment of your duties, because it is thus how the Spirit starts his
elevation and in the spiritual elevation is found the material detachment.
Remember what I already said to you before: I do not bring peace but war.
Raise, then, this flag of war and do not bend it.
My brothers: –– If you could only comprehend the meaning of my
words and to join me, as brothers, in the adoration of the true God. As my
brothers in the reform of your habits, in the meditations of your Spirits and
in the agreement of your will with mine in order to honor your thoughts and
your actions with the elevated divine emanation.
Here I am, then, among you to the fulfillment of what is written in
respect of my words and of my teachings to the future, that is today the
present, fulfilling the will of the Father, that would had not send me before if
He would had not permitted me later on to help to the fructification of that
which I had sown in his name. Thus these manifestations constitute the
natural result of my first works in the Vineyard of the Lord.¹ Believe, then, in
my word, because I speak to you in the name of love, because love is the
essence of God himself. Thus as I said to you before: Love one another; I
now repeat to you Only through love will men be saved.
¹ Since then Jesus has not ceased in his works, being he the Director of this intense spiritualist
movement that is taken place under the denomination of Modern Spiritualism, but that verily
constitute nothing more than manifestations of Christianity itself within its orientation constantly
progressive as that, according to the words of the Master himself, all resurges out of the same
appearances of death to the confirmation more finished of life and its perfectibility, by its gradual
approximation toward God.
This tendency constantly progressive of Christianity, is deduced also among many other things,
of the Spirit of Truth of the consoler promised by Jesus, that would reveal and would explain that
which the men of Judea could not comprehend.
The indefatigable laboriousness of the Lord on this road, by He undertaken almost two
thousand years ago, is seen clearly manifested in all these communications and especially also in that of
Saint John, that is found at the end of this book, being this note added recently, in 1922, for the
reprinting of volume II, edited in Spain by la Sociedad ″La Verdad por la Ciencia″. – O. R.

288
 CHAPTER II
The Master alludes to his first steps in the midst of the unrest of the Hebrew town,
oppressed under the roman power, but he manifests his ideas opposed to all revolt.

T WO currents of opinion were formed since the beginning

toward my person, that of those that exalted me and that of
those that combated me. Little by little the circle of those that knew me
and heard my word augmented. With it augmented the sympathies and the
consideration on one side; the jealousy, the envy and the murmuring on the
other.
My work was holy, since it was the work of the Father, it was of love
and not of hates; nevertheless the dominant power of Judea could have
doubted my purposes, which sometimes took the appearances of a
dangerous nationalism to the foreign power.
But in reality my soul was completely freed of all spirit of violence, of
all idea of armed revolt. My idea involved one purpose, the purpose was the
good, the goal was the Father, fountain of all good, supreme aspiration of the
true Spirit of Truth, not Spirit of Truth, as it was wanted to personify it
afterwards; and even when at first, driven by the ardent spirit of my
overwhelming sentimentalism, I could compromise the elevated purposes of
my mission with manifestations openly hostile against the oppressors of the
town, that bemoaned and cried out to God in demand of justice, was always
the love the motive of my words and never did my words conceal ideas of
blood and reprisals.
Did those that followed me comprehend my true purposes?
Yes, surely, since they were destitute of the power and of the wealth,
simple people, that saw closed in the Earth all the paths of their aspirations
and that hurled themselves anxiously toward the splendors of the future,
which doors in the name of the Father I opened wide to them. But if they
comprehended my purposes, far were they from the level required by them,
since the ambition of the good, rather than the good itself, inspired their
purposes to follow me, since they sought greatness to themselves first rather
than to the objectives that the Father sent me to propitiate upon the Earth;
they sought to themselves what they ought to seek to others; their aspirations
were great, but that greatness did not envelop the idea of the Father, but that

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of the men and it carried within the germs of its own destruction, the proof
of it was the unfortunate betrayal of my beloved Judas. The betrayal of Judas
offspring was of jealousy, as I already told you, in no way for the love of
money; that jealousy came to put in manifest the germs of destruction I tell
you about and that already in other occasions were manifested given rise to
small dissidences, that ended up dividing among themselves, although for a
short time, my most beloved disciples.
The comprehension, then, of those that listened to me and followed
me, barely rose up above the general level of the sentiment of the men of the
epoch, and is thus that the Spirit of my doctrine was more fruitful after my
death, with which, as I already told you, began truly the most important of
my work, by the influence she exerted, as for the light that she shed upon my
Spirit and upon those of my disciples, that others felt since that moment. My
sons, my brothers, let us admire and let us praise the designs of God, that of
all and at all moment make the good sprout and the love, the harmony and
the light, thence when all seem to weaken and even when death places her
terrifying seal to your eyes, as cutting off all hope and killing all faith; thence
is when everything is rejuvenated and renovated in the Father and by the
Father, that is in short, beginning and end of all things.
Nothing dies, my brothers, everything resurges, from amongst the
same appearances of death, to the confirmation more finished of life and her
perfectibility, by her gradual approximation toward God. Toward God, then,
may you constantly elevate your thoughts and may the prayer be at each
moment the rope that to Him binds you; but the prayer ought to be such as I
told you; he that loves has prayed by loving and he that loves knows above
all to wipe off the tears of his beloved fellow man, these are your brothers, all
the men, all the Spirits of the Universe.¹
¹ The high concept of the prayer are far of comprehending it the devout by trade, as those that
combat the prayer with the ridiculous argument of being useless, because what will be – as stated by
the Turkish fatalists – will be, and useless are all pleas in order to change the course of the events.
These people do not comprehend that the true prayer is a powerful force, that by itself can determine
the most astonishing happenings. It happens, then, that such persons do not comprehend the Spirit of
Christianity. These are the same people that confuse the charity with the alms and the humility with the
servility. To give alms one only needs money, to be charitable one has to be a developed Spirit. No one
has been as poor as Jesus and no one has done as much charity as Jesus. – O. R.

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 CHAPTER III
Men misinterpret the person of Jesus and his action. He asks to be paid attention now and to
be heard for what he truly is.

M EN wish to see today in the Messiah, who they denied before,

no longer the mediator, as the will of the Father established it, but
the personification in him of the same Father that sent him. Never
however had come out of the lips of Jesus such temerarious teachings; but it
is necessary, my brothers, to bow down before the high designs of God, that
through means incomprehensible to men surround the truth in each epoch
of the forms of prestige that is most convenient, so that may be fulfilled the
purposes of his new teachings among his sons; honor him, then, thus the
Messiah, in that epoch of his divine filiations in the Earth, honor him with
the truth that the stated by him envelops, in the midst of the times and the
events that surrounded him. My brothers, the just designs of God I already
told you that permit through diverse paths that the Being acquires the
knowledge necessary to his salvation. Those paths often times are twisted in
their appearance, they envelop however the certitude at its core many times,
since if it was not Jesus the God that spoke to them and guided them in
person, it was nonetheless God himself who did so through his Son. The
superstition and the wish of the marvelous, fomented by the fantasies of a
disciple, that was far from knowing the true purposes of the Master,
surrounded my person of the prestige of the divinity, through the divulgation
of false miracles, contributing with it for the people to run toward the
bearer of the good news, toward the new prophet, toward the Messiah
so many times announced, toward the Savior promised and awaited so
patiently by the generations that preceded him. There is, then, explained
the only, the true miracle, of which depended the overwhelming fame of the
son of the humble carpenter of Nazareth, the rapid divulgation of his
teachings and the seal of such undisputed authority, that rose up face to face
of the Holy Scriptures, face to face of the proud Sanhedrin and face to face
of the entire tradition, with all their prophets and with all their messengers.
Thus also ought to happen, since the child only understands the language of
the child, and it would not possibly result sterile the efforts of the celestial
sower of the new seed, of the revealer of the word of the Lord that came in
his name to establish the peace between the empire of the Earth and the
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empires of the Heavens. If certainly his word was not destined to be
comprehended and followed in its entirety during the time of his presence
among those backward men and rude of Judea, she had nevertheless her
important role to fulfill in the bosom of the only town that made out of the
religion a necessity and of the practice of their doctrines a part inherent to
their daily lives. It was from there whence she ought to draw her force of
expansion and she drew it, but not without benefiting in some way also the
same Hebrew town, treated with great harshness later on, as consequence of
the horrible crime of having stained their hands in the blood of the Celestial
Envoy, that came to bring them out from the abjection in which they found
themselves, by the wretched conditions of their lives, due to the moral
backwardness and intellectual in which it moaned.
It is a mistake to affirm the lack of opportunity to the new revelation in
Judea, since it was not the prestige of the success, it was not the victory of
the strong over the weak, it was not the triumph of sanguinary passions and
the dominion established by the terror what could give strength of expansion
to the doctrine of love for our fellow men, of the forgiveness of the offenses
and of returning good for evil. Are justly the weak and the vanquished, who
suffer, who have faith and hunger of truth and of justice, they are, justly they,
the only ones that raise their eyes to the Heaven, and their prayers to the
Lord, and were justly the poor and the disinherited, the sick and the
persecuted, who were the victims of the oppression from the powerful, they
were who gathered my words and took them to the four corners of the
world.

––Oh!...Do not reject me now because I do not manifest myself

before you with signs of material evidence, and with the prestige of
great phenomena.

––Always the miracles, always the marvelous in order to give merit to

the truth!

I cannot put aside my spiritual nature in order to engage myself to

practices of a material phenomenalism, brilliant to you, but unworthy of the
elevated mission that I come again to fulfill among you as I abandon the high
region where the kindness of the Father has placed me.
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 "––Oh! Do not reject me, then, do not reject my word, that is today the
same one as yesterday, since I was always your Messiah, the Son of God, who
you have not recognized, the Envoy of my Father, the revealer of the eternal
truth, thus as of the divine will. Do not reject then my words because you
would be rejecting the same word of God. Come to me rather by the
humbleness and by the love; call me with the soul, that I will be there always
whenever two or more gather together in my name. Do not deceive
yourselves then, because what I now say to you I already said to you before.
Do not be blinded by the vanity and the mundane interests. Detach
yourselves of your passions and of the attachment to the material goods.
Think of me with sincerity and with love and you will recognize me.

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 CHAPTER IV
He insists that his new manifestation among the men under this form constitutes nothing
more than the continuation of the work started by Him in the name of God.

I already told you, my brothers, that since God consented to send his Son
for the salvation of men, fallen so beneath their primitive purity, due to
their lack of progress, he cannot leave his purpose unfulfilled. Thus,
then, truncated by the death of the body those divine purposes, they could
only be but in the moment, since the will of the Father could not be
subjected to that of the executioners of his envoy, except when the work of
these could serve of instrument, although blind, efficacious to the fulfillment
of the same divine will,¹ that can never stop from being fulfilled. It is
fulfilled, then, I again repeat it to you now, the Work of the Father,
apparently interrupted by my material absence among you, and envelops
especially such fulfillment the establishment of the truth, just as she was
revealed. If certainly the word that you gathered of my anterior preaching
filled was of ambiguities to your understandings, so backwards then, and of
apparent contradictions to that which I now say to you, it is necessary that
you comprehend that the truth ought to be sought in the essence of the
teaching and not in its form, since this ought to be that which lends the mean
in which it is spoken and the ambient in which the teaching is produced. It is
therefore, in that which to the word refers, when expounding on the eternal
flames and on the infernal powers and other things that were said, it is
therefore that it ought to be comprehended the necessity, to the Messenger,
of speaking the tongue of those that his messages ought to receive and it was
also necessary to him still to dress his teachings with the cloth of the
prevailing ideas. If other had been the mode of my words, no one would
have paid attention to them and sterile would have resulted the coming of
the Messiah, which could not happen for the reason I already told you as to
the necessary fulfillment of the designs of God. Thus, then, everything
happened as it ought to happened. Thus also happens today, that my word is
not believed, as I already said before: But whence the Son of God comes, do you
think that he will find faith in the Earth? And those also that call themselves
teachers of my words and those that believe to be the spokesman of my
teachings are mistaken, because they lack the faith, that is only bestowed to

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the humble of heart, to those that suffer persecution for the justice, to those
that cry resigned and to those that have thirst and hunger of truth and of
love.

¹ In fact, the executioners of Jesus were, who, with the martyrdom of Golgotha, aggrandized
and immortalized the work of the Nazarene, contributing involuntary so that the will of the Father be
fulfilled. – O. R.

Where are your hardships for the good? Where are your great
sufferings for the truth? Where are your sacrifices so that it will fructify the
seed I sowed in your miserly abode and that today I come to water with
ardent tears by your pertinacious blindness?
Remember that which I told you before of the man that had a fig tree in
his vineyard, and when he went looking for its fruit, and did not find it, and he said to the
care taker of the vineyard: Look, for three years I have come to look for the fruits of this fig
tree, and I do not find it, cut it down then; why should the land bear wasted!
I come then now to look for the fruit of the fig tree I planted in
the Vineyard of the Lord, and I do not find it. –– Are you waiting for the
fig tree to be cut down from its roots and thrown into the fire?
––Oh! My brothers, believe once and for all in the word that I again
bring to you, in order to remind you the nothingness of the mundane things,
the deceptiveness of all joy that is not of the Spirit, the falseness of all
aspiration placed in the passing things of life and the emptiness of all hope
that sees nothing further than the body.
Many things I could say to you, but, what good would it be to you if
you obstinately remain blindly bound with the soul enchained to the stupid
appetites of the body? –– What purpose would it serve to you to bring you
more light, if you have set your mind in keeping your eyes closed?
Many of you do not believe that it is I who speaks to you, and not even
seeing me you would believe it, and neither would you believe it if again
crucified were shown to you my poor mortal remains; but that is because you
keep your eyes closed of your faith, closed the doors of the humility, closed
the paths of your heart!
––Oh –– How far you are from whence you ought to be! ––
That is why –– mute is my word to you, without warmth or sentiment,
without echo the voice of my constant call.

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 Become wise, because from God comes also the science. But do not
forget that all wisdom and all greatness are nothing without the faith, without
the humility and without the charity. Ask, then, to God above all things these
three things: faith, humility and charity.

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 CHAPTER V
Of the Faith

A SK, above all things these three things: faith, humility and charity. Thus
I said to you, my beloved brothers, and also I had said to you
already that faith moves mountains, and is of this power of the faith I
intend to speak to you now. But it ought to be comprehended which ought
to be the faith, that it is not enveloped only in believing the things that were
said in the name of the Father and by who from the Father had received
order to teach them and to divulge them, but the faith that is of God and
that in His name ought to be received is that which toward God elevates in
essence the Spirits and not in words. To believe in the word that from God
comes is already much, but to elevate oneself up to her, adopting her
precepts as the same essence of the Being himself is even more; and when
through that faith are seen the things of God with great clarity, as through
the eyes of the body the things of the world; and when in that faith lives the
Spirit life of light and she envelops him and through her intense warm love
and from the pure sentiment of the truth and from the wish of justice, so
that that faith which was not seen, in order to possess it, what Justice would
be in the Father to reward it with eternal life, if it was said in his name that
the doors of Heaven suffer violence and only the violent enters through
them?
It ought to be understood that the violence has to be against our own
passions and not materially against the doors of heaven, which does not have
any, since the house of my Father is what was called the firmament, and it has
no boundaries; without doors is therefore.
Faith moves mountains, was also said, teaching with it the great
impulse that in itself involves the faith, and being thus, what greater thing
could oppose it? –– Is then the supreme virtue, because it entails all and is
above all, but she ought to be just as I taught it to you, faith that has crossed
already victoriously the slop of the mountain, reaching its summit and
dominating from above all that is beneath the Being, in disorderly appetites,
in aspirations of a materiality without horizons.
That all the people, if not all, many among them, sought to get close to
the Messiah, because they had faith that the virtue that emanated from him
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would heal their sicknesses, true was many times, and true also is that in
more than one occasion, that their faith granted them the miracle of which
they came searching near the Messiah. Therefore was said by him many
times: your faith has saved you; did he mean to say by any chance: my faith
has saved you? Thus, when it was, in itself so intense, that with the very essence
of the Father confounds us, because up to Him elevates us, participants she
makes us of the divine attributes and she bestows us all that in God exists up
to where the intensity and purity of our faith reaches.
Quite mistaken are, then, those that teach that faith is only enveloped
in the belief of that which was not seen, since bad and good was seen and
not seen, however up to the truth and up to the love, not in belief, but in
sentiment, ought to elevates us the faith, if certainly faith has to be the faith.
If so simple thing were the faith, that it would be enough to close the
eyes and to say yes to that said: ″faith moves mountains", is because great
things were fulfilled and are fulfilled by virtue of the faith, because nothing
reaches up to what she reaches; and when you will have faith equal to that of
the Son of God, equal to him you will see yourselves; so great is the faith that
through she alone you will be raised so high. But know this for certain, that
such faith, that up to the Father reaches, only the Spirits of the Lord, who
were called angels, have attained it, because they lived much, experienced
much, suffer much, learned much and only in the good they think and in the
good they work. Only they, but no other man up to now, comprehend the
faith, and they fulfill it, of what here is understood and that which could have
made miracles, or what you thus call, as now also can make them, and makes
them. Jesus never made them.
When it was said that only through faith you will be saved, of this
manner it was understood that it ought to be the faith;¹ but, you yourselves
that receive what I am telling you do not understand it, because if you would
understood it, you would ascend high, comprehending the difference
between the belief and the faith and of that faith of which you are still
capable up to the faith of which I now speak to you.

¹ Well understood this, it means that only through our own progress we will be saved, since
this alone will elevate us toward the truth and toward the good, up to the infinite, is to say, up to God.
I have said many times, that no one can believe what one wants, but what one can, meaning with it that
the more elevated the faith is the more elevated is the Being that possess it. Results, as is seen, a grave
error that of those that seek to oppose Christianity to the science, since it is precisely that which tends

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toward the true science, but not to that which often the human backwardness seeks to impose as
science and that result of false ideas, due to the erroneous view point that often arise by their
materialism, no longer by the strict observation and conscientious experimentation, but by means
apriori and old preoccupations of those that are only able to comprehend what they can see and touch.
This superficiality and false criterion of observation is what has led toward the materialism many minds
little profound, too fond of details and enslaved of the appearances. – O. R.

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 CHAPTER VI

The fall of man and his redemption

T he man fallen from his primitive purity has been said, since all work
that came out of the hands of God had to be naturally pure,
falling in the impurity as soon as he found himself alone sustained
and guided, because the thought is short, faith is in the darkness, and the
vision of the soul is hindered by the lack of knowledge of the Spirit. That
primitive purity is then, as regards to the point of departure of the Being, as
work of the Father, but poor of the gifts of the Spirit, that only by the fall
and by the regeneration, by the sacrifice and by the effort can be reached.
Differs therefore the primitive purity of the Being that has been given
to him, from that which belongs to the Being by his own acquisition, with
the effort and the sacrifice, with the fall and the penance. But when the soul
has so deeply fallen in the impurity and in the error, much she has lived amid
the disorder and she has deeply sunk to the baseness of the materiality of the
body and of the carnal passions and satisfactions of impure desires, the soul
has then converted herself in slave of matter and of the body; she can no
longer do for herself and she needs a Savior, that is what happened therefore
with the Son of God.
The human redemption was no longer possible by the sole effort of
man and it became necessary the coming of the promised Messiah, to lead
him anew by the straight path that would take him toward his salvation in the
world beyond.
The Spirit of man is imprisoned in the prison of the flesh, but to the
life of the Spirit he is made, outside of the body ought to be his freedom and
his greatness.
The angels in Heaven live and angels also the Spirits of the men
ought to be.
In the spaces is the Heaven, but the spaces are not the Heaven. The
Spirits of the Lord are in the spaces and in the Heaven. The Spirits of the
Lord are in God and he who is in God in Heaven is.
My brothers, my sons, my friends, hear then my words, since they
bring the salvation to you with the knowledge of the truths necessary to

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achieve it. Open your Spirits to the trust, believe in my word that word of the
Father is. Better yourselves in your habits and in your desires, elevate your
thought to God and make penance of your sins, confessing also one
another.¹
¹ It is deduced clearly of what is said here, that the fall of man is not such as it is commonly
understood, but rather such diction possesses a meaning quite relative. It is understood that the Being
possesses in embryo all the faculties when he is born; innocent as a child, is perfect in his relativity,
since he has not committed errors, but the same lack of development in his faculties makes out of his
first steps his first errors and his conscious obstinacy in these constitutes later on the true fall. But the
dominion reached such extremes that, by the obstinacy in the error exerted the low passions upon the
man, that he could no longer emancipate himself from them, being necessary the coming of the
Messiah in order to help him regain the dominion of himself.

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 CHAPTER VII
The Messiah makes reference to his travels and preaching through faraway lands and he
cites Capernaum as the point wherein his preaching began to assume the character of
efficacy to his apostolate.

C APERNAUM, of the tribe of Nephtali, on the coast of the Sea of Teberias,

or also Genesareth, wherein I found my first disciples in the Lord, it
was likewise the cornerstone of the edifice of my works in the faith from
He that sent me. The simple and ignorant people, more given to the activities
to the benefit of the body than that of the Spirit, devoted themselves to the
mercantilism of their tasks, in order to acquire earthly goods, and the words
of the Messiah born in the same lands of Judea made more noise in their ears
than efficacious entertainment to the good in their Spirits. It was possible for
me nevertheless to establish alliances of the sentiments of those who heard
my word amongst the rudimentary fishermen of that place principally, with
the purposes of my sowing in the faith of the Father and in the love that
from Him comes.
After the long stay in Jerusalem, that my education demanded, my
teachings taken farther away of the territory of Judea did certainly receive an
affectionate welcome and recognition, but scarcely they gathered element to
the future work; it did not gain there in alliances and in means to the
fulfillment of what motivated the coming of the Son of God to the Earth
and which ought to have repercussion throughout the whole world. But the
purposes of the Messiah took forms better defined and became more
appropriate of the proposed objective, gaining also greater consolidation in
his Spirit, by the sweetness with which he saw himself welcomed, heard and
listened to; undoubtedly more loved than comprehended, that was justly
what the secret designs of God had prepared for him in those faraway lands,
as to the support, for his remembrance later on, of the courage that ought to
accompany him in the enterprise of such transcendence of which he was
destined. In Capernaum proper it could not find its true basis my Apostolate,
whose roots in Jerusalem alone ought to be found, in order to give birth in
the future to the luxuriant tree of my doctrines, under which beneficial shade
ought to be sheltered the future generations, savoring its sweet fruits of love
and of truth. I had felt nevertheless weak in the grand center of that Holy

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City, weak by the snares of the fanaticism, by the prejudices of the clergy,
that in repeated occasions had engaged in raising distrust and resistance
against me, while I saw myself almost devoid of worthy elements to support
me. My first steps had been nevertheless fortunate and the times that I made
my word heard in the temple was always with advantage to the new
doctrines. But thus also augmented against me the ill dissimulated rage of the
priests. That was, justly, what kept me away for some time from Jerusalem,
up to Damascus, Tyre, Sidon and other far away towns, wherein certainly
Jesus was far better welcomed than in the lands of his own birth. But
although followed and celebrated, it was not from there, but recently from
Capernaum whence the doctrine of the Messiah began to really take such
form, giving expansion to what he already from Jerusalem brought,
principally in that which as a group of teachings has to be understood.
In the time of my education in Jerusalem also in that which refers to
the relief of the ills of the body I had occupied myself, because the sciences,
then in their infancy still, all were grouped together, and likewise of the
teachings of the Cabbala much I had learned to all that had to be in benefit
of the people; all of which had contributed in the prestige of the faith with
which I was seen surrounded. That faith could have very well made
miracles, since it was already said that faith moves mountains, but if
certainly some unexpected cures, because it was believed in incurable
sicknesses, surrounded the Son of God of admiration and almost up to the
adoration of some men excessively enthusiastic, not less certain I assure you
that such things were not the offspring of a special virtue of the Messiah, that
made him superior to the rest of the men in this sense, but as for the
beneficial atmosphere that around him irradiates any Spirit pure and desirous
of the good of their fellow man. This is justly what my favorite disciple took
advantage in order to erect to the Son of God the cult that only to God alone
is due.
My brothers, my sons, my friends, in the name of the great love that I
profess to you, and in the name of the sweet sentiment to which moves me
your unfortunate situation, I ask you that you comprehend this once and for
all and forever:

"That one only is the God Creator of the Universe and the
fountain of all the power, of all the greatness, of all the knowledge, of
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 all the love and of all the justice. Only to Him therefore all adoration
ought to be bestowed. Only from Him all good we ought to wait for.
Only in Him the purity of our faith ought to rest. Only toward his
excels throne our prayers ought to be elevated and from his hands only
ought to descend upon the Earth all the gifts that ought to raise to the
Heaven all his sons.

Believe, then, the word of that only God, that through the mouth of his
Son says to you:

"Have faith in the future of the soul, since, to all the men, she will
raise up to the summit of the mountain, which slop you are destined to
climb painfully. But the step with firmness taken before you by he who
you have called THE MASTER serve you of guide, of teaching and of
support to your own steps, that after him must be taking, if directly and
with promptitude finally you want to reach.
"Detach yourselves of your passions, overcome your immoderate
appetites and contrary to the interests of your soul, that is the only
thing you ought to take care of. May you be moved in your actions by
the love toward your fellow man than the interest for your own
persons. Be certainly assured that whatever you do for your fellow man
one hundredfold will be given back to you by my Father that is in the
Heavens.
"The soul breath is that from God comes and that which from
God comes eternal is as the same essence from which it came out. But
is only the essence that which of such elevation received, since
everything thence from that he has to achieve from what he finds on
his path he ought to achieve, with patience and work. Only love is
viaticum that the journey abbreviates and that gives strengths to man
so that with great promptitude the greatest obstacles he may overcome.
Therefore, the greater is your love the closer you will find yourselves of
the liberation of your soul from the chains that subjects her to the
wickedness and to the vice, that hinders the emancipation of the soul,
by the blindness that produces in you and by the dominion that upon
you have established. That is why thus was said, and rightly said: Love

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God above all things and your fellow brothers as yourselves; these
are the prophets and the commandments".

With these words of love, affectionately I bid farewell to you today.

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 CHAPTER VIII
The propaganda assumes major proportions and the new doctrines gain proselytes.

S TARTING from my sojourn in Capernaum the seed of my teachings

seemed to have reached the point for its sowing, since the
people came more readily to hear my words, and more willing they
seemed also to the acceptance in the practice of the teachings that they were
thus receiving.
––Capernaum, beloved land, sanctuary of my happiest moments,
since I had abandoned the land of gentiles. Many times the thought and
the sentiment transported me to you in my moments of anguish!...When, I
entered the inexorable alley, that had no other way out for me but that of the
Calvary and of the cross, the remembrance of your peaceful nights,
surrounded by the mystery of those quiet hours and by the ambient of tender
veneration with which distinguished me the simple fishermen of your sea
shores; filled my soul of sweet melancholy, making me exclaim at the same
time: –– There is also love, there are sweet and benevolent sentiments in this
miserly terrestrial abode and they will make sure that would not result sterile
the sacrifice of my tranquility and of my life! When the sweetest thought of
the loving contemplation in that past, so near still, I stood up before the eyes
of the compact multitude of small smiling semblances and angelic glances, of
loving mothers, symbolizing tenderness itself, timid young girls and gallant
and handsome young men, fathers of indulgent glances and venerable aged
people, forming a garland brilliant and lively, all hanging on to the anointed
word of the Son of God, and that more than ever was in those moments,
then it seemed for a second to want my Spirit to close his eyes to the shining
light, that pointed out to me the path of the redemption, crossing over the
bridge of the martyrdom, but at the same time thus emerged all the vigor of
that brilliant principle to sustain me and to impel me toward the success in
the future. All that love, all that sentiment and the vague aspiration but
unanimous in a better world, in which fixed had demonstrated themselves to
me in their glances the portion most simple of that town, were to me the
evidence itself of the path that I ought to follow.
The end that awaited me resulted thus too evident and I did not try
either to conceal it to myself. On the contrary, I had supported myself in the
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deliberate purpose to meet death head on, that by law corresponded to
anyone that taught and spread doctrines contrary to the Religion of the State,
all the more abrogating to myself the pretentious title of SON OF GOD.
Certainly an invincible force worked in the depths of my conscience,
raising my Spirit to such conditions of superiority upon the finite that
surrounded me, that the brilliant aspirations of my soul took an efficacious
appearance of reality itself, seeing then my Being hover in the immensity of
the love and of the eternal truth, in the bosom itself of the magnificent
manifestations of the Father, of who I felt really the envoy.
Son of God I was truly, according to the messianic idea and by the
overwhelming coincidences that had surrounded my birth and those that also
in my adult life and virile accompanied my person.
Coincidences I said, but in the Kingdom of my Father, that the entire
Universe comprises, nothing happens by coincidence, since the slightest
breeze and the smallest grain of sand do not move without his will. The
messianism therefore and the divine filiation ought to be confounded in a
single Entity, as it was, this is: in the person of Jesus.
All the abnegation and greatness of soul that such state entailed only
the same person of Jesus, thus illuminated, sustained and elevated, could
appreciate it, given to it also its practical execution. For that reason he came
already prepared, long before his birth, through numerous and elevated
alliances in the Lord, that ought to clear for him the path of the human
redemption, illuminating him also and sustaining him in such arduous
mission. This purpose that guided the Messiah in his coming to the Earth is
today, the same as then, the primordial thought he harbors in his Being, and
to him, now as then, is subject the rest, that entails nothing more but the
mean and the time to sow and to harvest the seed of the fraternal love, in
which ought to nourish themselves, to strengthen themselves and to raise
themselves until they reach the Kingdom of my Father. Happy are those that
through such path they march, because to them will belong the future, that
only the work of love ought to be. Certainly narrow is the door that up to the
Father leads, while spacious is that which to the perdition leads.
You are little birds that have taken your first steps already on the paths
of the Lord, but you did not yet try the help of your wings. The love are your
wings, support yourselves then on them and raise yourselves above the
narrowness of the path, in order to reach the nest wherein the warm
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affection awaits you of who gave you your Being. Father is he that never
forgets his creatures, since small and frail before Him ought to be
always, since you, as I, were always Sons of God, are and will be.
My beloved sons, comprehend, then, once and for all, that love ought
to be the only basis on which ought to rest the entire weight of your future.
The works inspired thus on the love of your fellow man, ought to carry in
themselves the soft aroma of the sentiment that gave them life.

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 CHAPTER IX
Disciples and Apostles of Jesus

M
ANY were already those that called themselves disciples of the
NAZARENE and afterwards Nazarenes were called the
partisans of his doctrines. But different thing were those that
APOSTLES were called later on, being of these, as I already told you,
Cephas and Simon, the first two; James and John, second to these, who
devoted themselves to fishing also, being fisherman with them their father
Zebedee, whose wife was so spiritually gifted, that she had a clear vision in
her heart of that which had come to reestablish the Son of God upon the
Earth.
The Apostles, chosen amongst the disciples most resolute to embrace
the new cause, came to form around Jesus a new human family, in which the
ephemeral bonds of the flesh replaced were seen by the most solid and
lasting of the faith and of the love. That is why it was said (in an occasion in
which the mother and brothers of Jesus went looking for him from amongst
the listeners) ″that the mother, the brothers, the family of Jesus were
those that his word heard and followed him″. Thus he wanted to say,
that the relations and the bonds in the faith and in the truth, that from God
come, and in the true love, that is in the Universe the most pure, result far
superior to the unions that are only of the body the offspring.
Far you are still yourselves of fully understanding the exact meaning of
these words; but you should at least comprehend that in the bonds of this
spiritual natures; you elevate yourselves as Spirit above the flesh, while
through the otherwise material bonds (when the flesh alone forms the family)
you are left reduced as Spirits under the influence of the attractions of the
organism, that constitute the family, under the same regimen of dependencies
that we distinguish in the animals.
My far away trips gave still greater proportion to the detachment of the
family, which ought to necessarily superimpose the sentiment of the filial
love and the fraternal love. Also was then the city of Tyre of much and great
religion in its cult and its philosophy, more renowned already than Sidon in
these things and likewise in its commercial exchanges and manufacturing
activity, that also in quantity and diversity were made in order to be taken in
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ships to far away towns, overseas. Quite a few were the masters that taught
doctrines, many times curious, other times very close of the truth, but the
adoration of the Father, such as it ought to be, or even the knowledge of one
only God, as in the lands of Judea held, did not come to my knowledge while
I lived in those lands. Of many gods rather was the public opinion and with
relation also to many gods were the teachings of the public preachers; one
nevertheless was in honors and praises superior to the others presented,
being likewise general opinion as for the power and dignity highest
consideration was bestowed. This the major god in all the nation seemed to be.
The name with which I ought to name it I do not find in the human brain
that serves me of instrument to my new manifestation among you. In those
times each city had its gods, as likewise many had its king, forming
governments distinct of those that in other cities governed. But to the
principle gods were tributed honors and offerings in many parts at the same
time, and the principle god of the whole region its major Temple, grand
verily and richly adorned, in Tyre was erected, and great cults, continuous
honors, numerous sacrifices and grandiose feasts to it were bestowed. The
latter also movement and importance added to the mentioned city. But, as I
already said, noise and appearance was more than anything else the religion
of almost all the people and philosophy was founded on principles vague and
confusing and quite contradictory from one teacher with another teacher.
Many affirmed that not even the soul existed, others that from animals to
men and from men to animals the souls had their births, according to their
deserts in each life spent among the men. Gatherings were held likewise of
certain priests from the Grand Temple, that was designated ″The Temple″,
wherein superior doctrines were taught, according to the common opinion,
but greatly guarded was the teaching with respect of the profane
understandings. Of which was said collectively that one only God existed to
them, but three distinct entities formed him; they did not resemble three
persons, as said later on, and in truth, the same God and the entities also
allegorical figures or symbols you would call them, instead three persons they
seemed.
My Spirit beforehand prepared, since mission of great transcendence
from the Father he brought, my observation did not overlook anything, of all
things I deduced arguments to my teachings afterwards among my disciples,
that were many, although never the same ones, in that beloved city, whence
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so sweet remembrances I carried with me. Even of the purples,
manufactured in large quantity and of great commerce overseas, I drew
argument, thus as of other articles to the luxury and to the vanity destined. I
demonstrated to them how little thing is the attachment that by those means
is formed toward the terrestrial life, which represent nothing to the Spirit, but
precisely as for to the works carried out instead, this is, by the humility and
by the charity. My demonstration turned energetic and ardent when I posed
in the observation of so much immorality and of such filthy social sores as
those that concealed those purples, that gold, precious stones and all the
dazzling attires, made to affect the brilliance that never shone from the dark
den of the vices of the human filthiness. In that same city Tyre, nicknamed of
the religion, the life, in spite of the benevolent character of its inhabitants, was
by end large licentious, although she as Holy City, as Jerusalem in Judea, was
held in that opulent nation. There was all in all less corruption among the
middle class, and the laborious town principally did not lack the sentiment of
morality, but it distinguished itself above all by the simplicity and affectionate
manners thus as by their hospitality, with which happy I had felt during the
entire time of my stay among them. The affectionate attention with which
they listened to the word of the foreigner and the simple spontaneity, with
which in great number gathered around me gave confidence to my
manifestations. Thus painful resulted for me afterwards the separation from
the center of adepts that I had formed there. But it must be agreed, even
though many wanted to follow Jesus toward the lands of his origin, that it
was not from that town whence the workers would come to the grand
enterprise of which the Messiah was entrusted, that he had only gone toward
those regions in order to best prepare far away from those that had known
him too close, the plan that he ought afterwards develop in the towns of
Judea and in Jerusalem principally forming her the final and true objective of
my Apostolate.
Follow me, then, toward the towns of Judea, leaving aside my
pilgrimage through the lands remote from her, that even though many were
in reality the towns, large and small, that I traveled to in this my far away
pilgrimage, the essential of my work and its objectives, I repeat to you that in
Judea ought to be found, since she was the region in which especially
honored was the religious cause and its prophets; instead all had to be in its
time. Thus also in its time I come back now in order to reestablish the things
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as they were said, those said; to deny those not said; to explain the ill
comprehended and to remind you those forgotten.
As was said, Cephas, Simon, James and John were the first ones,
amongst those that heard my words, to receive the name of Apostles, passing
to participate of the private life of Jesus, forming one true family with him.
Little by little afterwards the family expanded with new Apostles up to
reaching twelve in number, that were, as you know, in addition of the
mentioned, Mathew, Thomas, Thaddeus, Judas, Bartholomew, Philip,
Alphaeus and Simon of Canaan.
They more than anyone else directly and continuously heard my word.
Never the teaching was interrupted, because each thing and each happening
of the day motive was of observation so that it will shine before them the
truths of the Lord. The daily life is a great book to the study of God, the
observance of the people, great is also and the study of Nature is greater still
than these. Thus therefore, without rest, but with variety and amenity,
continuous was the teaching to my disciples, so that soon I could delegate
authority to them themselves to teach as I had received it from the Father.
Go forth, I used to say to them, and first have faith, pray also before any
work and with the thought in God speak in his name, and his grace with you
will be. Speak thus with the warmth that conviction grants and the faith and
you will see repeated with you that which happens around me since they will
hear you, they will follow you and in great honor you will also be held. Be
nevertheless prudent, because the wickedness and the envy will quickly raise
contradictions against you and greater will be the enmity of those that do not
march by the path of the Lord against who entrusted comes in order to lead
by that path the men. Thus I recommended it to them in a group of three,
but more often to two, so that they will teach the new doctrine to those that
live in the countryside or in the small towns.
Before they departed, I reminded them the points most essential of my
teachings and I advised them as much as possible so that they will fulfill well
what I had entrusted them to do.

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 CHAPTER X
The mission of Jesus and the participation in it of the Apostles.

I T was said that the fulfillment of the prophesies only in appearances

is, by the adjustment that was made of the events with them. Thus
also was said that only the credulity made of what happened in Jesus
and with Jesus the fulfillment of the prophesies.
But I say unto you that even if the prophecies would have never been,
the humble carpenter of Nazareth destined by God was to the work of the
redemption of men in order to place them in the knowledge of that which
they needed to do in order to remedy the past of errors and of opprobriums,
that they left behind them, and to scatter light in the path of their future.
But I say unto you, that the Powers of Heaven, obedient to the
mandates of He that is all and can do all, close alliances of elevated Beings
had constituted around the Divine Messenger, in order to facilitate the
grandiose work that was entrusted to him and that you still do not
comprehend.
But I say unto you, that everything that has to happen beforehand
designated is discovered in the spiritual ambient, being able therefore to
discern it any Spirit of some insight, without even being Spirit of the Lord,
but Spirit of darkness.
It is not therefore the prophecy what could be called a miracle, which
does not exist, but the foresight of that which has to happen, since
designated is already long before its epoch to all event.
In my visions many things came certainly to my knowledge that only
ought to happen in the future. Thus also accompanied me a special gift to the
knowledge of men, which served me to the election of my Apostles, amongst
which, it is true that there was a traitor, he was rather the victim of
circumstances, which he did not know to surmount, than of natural
disposition to the falsity and to the wickedness.
Thus, well chosen were those that in my holy work ought to
accompany me. They were exactly the chosen, since, as I already told you,
one only family with Jesus formed.
In those days in which I had completed the number of my Apostles,
and filled of projects we found ourselves, as I made at night fall and in the
midst of the expansiveness of the conversation a quick study of the particular
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conditions of each one of them, I gave the name Peter to Cephas and
someone called me Rabbi, that means Master, and since then the two
denominations prevailed. Thus many times I was called Rabbi, but Cephas
was always called Peter afterwards.
The inhabitants of Nazareth, that, knew my parents and brothers, used
to make fun of my divine filiations, nicknaming me the Son of Man, being
supported in it by my own brothers, that in one occasion went as far as to
attempt to make me pass as crazy with the help also of my own mother.
Thus said then with energy Jesus: If certainly a prophet is without honors in
his own country, neither God grants the gifts of his graces to those that deny
his light, even when capable of discerning it, and that, deceiving themselves,
deaf and blind they remained at the side of the Messiah, in order not to hear
him nor to see him, giving proofs of their ignorance of his elevated ministry;
but thus also they were not heard nor seen, and ignored therefore, it
happened to them that, when the time came of the harvest in the sowings of
the Lord, and even still for a long time would have happened to them, if it
had not been for the help of the sower himself who they denied. The
affection and the sorrow in the last hours, in which of all heart truly I was
accompanied in my terrible sufferings and the sincerity itself with which
finally the doctrine also was by them welcomed and the celestial mission
recognized, greatly remedied the moral isolation that in the beginning made
me suffer those that, by the flesh, of my family were; but in the scale of the
Divine Justice nothing passes without the equilibrium of its weight in the
opposite small plate of the actions. Certainly in the early disbelief of Mary
much had to do with the maternal love that wanted to hide the dangerous
reality to her own eyes and to dissuade me from the path in which I found
myself placed. But when the light that from above came down toward the
mortals greatly illuminated her, she with sublime resignation accepted all that
which the maternal love revealed to her as perils and sorrows, through which
her beloved son ought to go through.
Already since long before, living aside her early preventions, she had
confounded herself, by the sentiment, in the same work of the son,
participating finally of all the bitter vicissitudes, up to the final outcome,
horribly painful, of the magnificent work of the human redemption.
Finally, from my brothers came out the idea still of making me pass as
crazy, but it was no longer with the purpose of mockery, but with the
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affectionate wish to liberate me, with which purpose desperate efforts they
made in my favor, damaging perhaps, although involuntary now, the mission
of Jesus.
But I am carrying this matter too far, while it is my purpose, as I bring
you my new manifestations in the world of the flesh, to fulfill the purpose
formed and communicated in the first writings, purposes referent to the
Doctrine, which as NEW CHRISTIANITY someone among you may want
to define, although the teaching is the same, and more than
CHRISTIANITY, new or old, the word of the Father is.
Thus, then, given as known by you that which to the existence of God
and of the soul refer, things that wherein Jesus lives are more real still, than
to your eyes is the light, I will move to teach you what the doctrine is and
what the future holds to your souls, once they have left, transitorily first and
definitively afterwards, the terrestrial abode, giving place to what was said
that, in the house of my Father there are many mansions, that, God
does not want the death of the sinner, but that he lives and he repents,
because….in the end, all will be saved; as thus also that of the blind man
from birth, and that of the coming of Elijah, and a great deal more things,
that were said, but not remembered and a great deal more still that I come to
bring to you.
Although much helped me my Apostles in the teaching and
divulgement of that which I entrusted them, their work was deficient, since,
as already I said to you, they were far from the level of the soul and the
intelligence necessary and even farther still was their audience. The will,
however, never diminished in them, especially demonstrating it even after my
death. But the work of the human redemption was not entrusted to them but
to the Messiah, that at the head of it he finds himself still during many
centuries. With great defect therefore was transmitted to you the word of
Jesus. Ill comprehended, ill conserved, since of simple memory she was
during a long time, and ill transmitted, only their ashes up to you have
reached. To restore them to what they were is the essential work to your
Messiah now, giving them at the same time the expansion that demands the
higher level of men in the paths of progress.
My Apostles, so poor of instruction, as rich in the faith, did much
certainly in the sowing that I entrusted them in the name of the Father, but
they could not offer of themselves what they did not have, this is, the
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wisdom, that added to the faith and to the sentiments of love, that the Son of
God inspired them, with his word and with his example, much greatness
would have giving to the preaching of the doctrines that were revealed to
humanity through their mediation. Therefore among the simple people and
without instruction only his word was heard and little brilliance was raised
around the head of the new mission, that was brought to them to their
salvation, and it happened that the men of instruction and of writing,
ignorant remained of the new word, nothing was thus of her written, with
prejudice of what was said and of who said it, since the time came, that
outside of the tradition nothing authentic remained of the things said and
heard, by who were said and heard were.
Certainly that which is truth immortal is also in all eternity. Therefore
the truth always made its way, gaining much in her progress with the death of
the Messiah, as I already said to you, since my Apostles increased one
hundredfold by the greatness of their faith and by the great spiritual help that
they received, under the direction from who they themselves in life directed
them, and from Heaven afterwards with greater light and major alliances
continued doing it.

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 CHAPTER XI
Thus as love elevates the man, pride degrades him and it detracts from him the discernment
in order to appreciate the truth. With it is found always the selfishness, which is the ill
adviser. – True meaning of the Tower of Babel.

I f certainly all the laws and the prophets, are concretely left in the
words: love God above all things and your fellow men
as yourself, certainly anything lesser than good could be sought that
the love would not recognize dependency. Only evil or self-interest ought to
be outside of love. Evil is evil in itself, but self-interest offspring is of
selfishness. Thus also the works that only by the self-interest are practiced
do not elevate the men, and no other reward but his own consequences he
ought to reap, meanwhile they freeze the soul by the coldness of the
selfishness that inspired them.
Only then the works by the love dictated elevate the soul and gives her
greatness, opening to her the doors that to perfection leads, this is, up to the
Father.
The perfection in the love, because is infinite, only in the Father is
comprehended, being creation nothing more but the reflection of his love.
The human love full of errors is, since while it wishes the good of the
beloved person, ill causes him nevertheless many times, and is because he has
not yet achieved the just discernment of the certain and of the uncertain, of
the good and of the bad. In spite of everything and thus also, the sole sincere
wish of good, the impulse of affection that spontaneously moves the man
toward another man, in order to serve him in his interest and without
interest, on the part of him who acts already has walked a lot on the paths
that toward the Father, this is, toward the perfection lead. And if that
sentiment still and in the same manner you feel for those that wish you well
or ill, for those that have done you right and for those that have acted
wrongly against you, then greater, much more advanced in these paths you
would find yourselves.

––Oh, my brothers! –– How much light to the Spirit brings to act thus!
How much the broadening itself of the intelligence with it gains! –– How
much the path toward the perfection is thus shortened!
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 I already told you, my friends, that the new coming of Jesus, through
his alliance with men, whose brains could serve him of mean and as
instrument of interpretation of his ideas in the terrestrial language, would
result more explicit in his manifestations, more clear and more human in its
form, not by the change of Jesus, but by the change of men, more given
now to the observation in the flesh and to the works that relate the brain
with the movement of the organic life, than to the contemplation of nature
and to the elevation of the Spirit by the religious ideas. At the same time
there is by far greater progress at the present among you and far more things
you are at a level to carry out. Therefore, all is useful that which ought to give
aggrandizement to the person of the man, but nothing ought to separate
itself from the idea of God, if what you call progress such ought to be truly.
The truth to the truth leads, progress to progress greatly leads; all truth
therefore and all progress that lessen the idea of God, neither truth, nor
progress are, but rather a lie and retrocession, of tinsel adorned, as to
simulate the appearances of the good and of the truth. It happens also many
times that the truth, ill comprehended, against the truth in struggle is pushed,
and thus only is to be comprehended that many men, by the path of the
erudition, have marched toward the disbelief, instead of elevating themselves
toward the faith that from God comes. It happens also that the pride and the
vanity envelop the Spirit with the darkness of the soul and renders him
incapable of the just equilibrium from reason and from the sentiment, since,
if the truth of the facts they discover, the harmonies of their relationship they
do not perceive and blind also they remain as for to the light of their
finalities.
Ill companion the pride is; selfishness itself is always, because it
originates from it, and both sins, one blindfold to the light of the Spirit and
the other chains in his progress, blind and torpid they convert him to his
progress. He that truly loves, sees himself freed of these miseries.
Be therefore, humble of heart, be humble and at the same time
generous with those that do not love you, returning always good for evil.
Never can men be the enemy of men, it is only a backwardness that
impels one against the other. If that backwardness did not exist, knowledge
you would have, not of words, but of understanding and of sentiment, that
between he who does good and who receives it greater good reaps the first
than the second. More than virtue, then, convenience is to do good. To do
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good is to sow in benefit of he who acted. He who does evil will reap evil,
because the seed of evil he sowed and never the seed of evil gave good fruit.
–– Oh, my brothers! –– How happy I would feel if I could only see myself
comprehended!....The words you comprehend, but their essence does not
penetrate the depths of your souls.
Your lack of comprehension is in great part due that your judgment of
the things is always in relation with the terrestrial life, forgetting that there is
no reality but appearances in it, as for what to the person refers. I already said
to you that the person is the soul and the soul you do not see not even in the
midst of what you call life and that death instead is to the Spirit, since even
its reality is lessened while she is enveloped by a body, since you go as far as
to disregard it and to deny it.
I speak to you with all the simplicity inherent of the truth, I am aware
however that you are ready to find exaggeration in my words and this is a
mistake, since God cannot, under any circumstance, deceive Himself nor to
deceive you and of God the word is that in his name his Son brings to you in
this his new manifestation among the men. Believe, then, that: The
personality is the soul and that the body only to the soul appearance gives,
and that which you call form in the midst of the matter, without being
absolute reality, also gives her. The intelligent Entity, living of its own life,
free of what you call matter, manifests itself with an envelope, that
circumscribes it and that lends her the manner of perceiving and of
manifesting herself; however body is not exactly; you can as astral body
designate it nevertheless, calling then SPIRIT the soul thus enveloped, and
using the word SOUL when speaking of the intelligent principle, sentimental
and volitive of man, which nevertheless under form of Spirit –– enveloped
soul –– and not of soul separates itself in the event ill called death by you.
The whole of this to give clarity to the ideas, that enable thus to
undertake with simplicity the problems most arduous, justly because the
simpler the ideas the closer of the truth are.
We have come therefore to the definition of the new doctrine, this is to
the clarification and amplification of what was said, since nothing was said
that the truth was not, but nothing either was said that the ″SPIRIT OF
TRUTH″ ought not clarify and to amplify later on, being that ″THE SPIRIT
OF TRUTH″ inherent is of each epoch, as inherent are the different ages of

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the man that in each one of them he leads, without the man stopping from
being what he is.
THE SPIRIT OF TRUTH comes thus to constitute as if it were the
personification of that which in synthesis have of truthful the doctrines; it is
about, then, of the doctrines themselves, purified by the progress of their
errors and imperfections. Each century therefore has its SPIRIT OF TRUTH
superior to the century that preceded it, but not different; as older is from
year to year the man, being always the same man nonetheless.
In that said of progress, ought to be understood, as for to the doctrine
refers, the truth revealed, according to the level of the man in his
advancement reached. It refers strictly to the manifestations of the SPIRIT
OF TRUTH that in definitive from God comes, through his Messiahs,
although ignored many times. Thus, then, many are the true doctrines, but
they ought to be sifted by the SPIRIT OF TRUTH, that in each epoch,
under diverse form, manifest itself to the men by divine mandate. Prophets,
Messiahs, Angels, Saints, when they are true, from God come and
illuminated by the SPIRIT OF TRUTH speak. But the truth, whatever she is
manifested and as pure as she might be, distorted results always in the midst
of the human ambient, soon appearing diversities and even contradictions in
the different paths, being nevertheless one the truth revealed and you have
therefore, will have for a long time still, what was meant with the confusion
of tongues in the Tower of Babel: –– The work that humanity ought to carry
out is one...the work of her progress, this is: ″the work of the Tower of Babel″;
but, instead of the harmony of the workers, is manifested the known
confusion and inevitably the work is abandoned; however God, acting as
such and not as the Bible falsely transmits it to you, sends them a Messiah
that will teach them how to live in harmony with one another, to all with the
purpose to carry out their Tower, the work of the human progress, in the truth
and in the good.¹
¹ The man nevertheless turns a deaf ear, turning his back to the only path that the Messiah
pointed out to him as conducive to his salvation, when he said to him: Only through love will men be
saved. It is affirmed meanwhile, that the social cataclysms are indispensable to the human progress,
when instead, we ourselves are the ones that had prepared their causes, seeking each one to teach and
to take advantage of others. Tall and short, rich and poor, all proceed with falsity and each one in the
position he occupies, seeks to exploit the rest in his own benefit. If the patrons are tyrannical with the
workers, the latter, who succeed in asserting their authority on their fellow workers, are themselves the
worst tyrants yet with their equals, than the worst patrons. In our democracies it would be very easy to

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form good governments, that would achieve the most advantageous social reforms, but the town,
instead of seeking virtuous men to elect them, laugh at them, pointing the finger at them as foolish,
because the virtuous men love justice and it could not be obtained from them unmerited favors, unjust
prebends, shameful concealments. The words love and justice serve very well to head the bloodthirsty
revolt, by dint of hate and revenge, but never to practice them. It is not about the poor nor the rich;
the wickedness and the lie are everywhere, we are then, all of us who construct the causes of the future
cataclysms. If we cast a stone up into the air and we remain under it, it will inevitably break our head,
and thus also are fatal the social cataclysms, which causes we have prepared ourselves. Thus also, with
a bad legislation the good men would know to live in peace and happy, while with the most perfect
legislation the bad people will live in perpetual uproar. The first thing that would have to be reformed
is not the laws, but the men, but this is precisely what is not wanted. Notwithstanding, men make
progress gradually and when the hosts of evil set afire the bonfire of hate and the bloodthirsty
passions, leveling off everything with the sword and with the fire, there are always Spirits of good that
will make the good resurge, from the same horrible hecatomb, the splendors of the truth and from the
sweet aroma of the peace and from the love. – O. R.

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 CHAPTER XII
Constitution of the intelligent Beings of creation and their future

A s previously said the intelligent personality of Creation dual is in its

constitution, being of the soul formed and of her envelope, of
which union results thus the SPIRIT. Word is yours that of astral,
and you could very well call astral the envelope of the soul. We have
therefore the soul with her astral, forming the Spirit. The soul
afterwards, by means of her own astral, is united with a human body,
specially elaborated for her. Thus the work of the life in the body, as it
gives form to an organism, through the laws that you are studying, places at
the service of the Spirit a material instrument, good to his work in the midst
of the body, but to which he himself ought to gradually make perfect, while
on the other hand acquires the growth that by organic law corresponds to
him. Of such mode is the work of the Spirit, that he is able to mould the
body unto himself, luckily they result intimately joined, as the hand and the
glove, but the glove does not grow and the body does grow and it receives
the effort of the Spirit, that impresses him, little by little, all the aptitudes
necessary to all the manifestations of which he is capable. Thus, therefore,
the SPIRIT–– you already know of soul and astral is formed––and he sees
himself intimately related with the life of the senses, through the senses that
gives him the body, and these senses enrich him with impressions always
new, that form the caudal to his progress in the future. The particularities,
nevertheless, that these facts entail and the laws of which they depend are
not up to Jesus to communicate them to you. Only corresponds to him
therefore the truth of the events, as it was just said and in a few words also is
repeated as follows.

SOUL: Intelligent principle not individualized, in the human sense.

ASTRAL: Does not exists separately, but only exists as envelope of the
soul, to which it individualizes, in the human sense.

SPIRIT: Intelligent personality of Creation, composed of the soul and

of her astral.

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 MAN: Is the union of the Spirit with an organized material envelope,
which is the same as to say that man results of the union of the soul
with the body, through the astral ring.

The stated truth is certainly, outside of all religion or human doctrine.

Thus, therefore, as the truth is, already before was revealed to men and Jesus
himself did so also, but the men were incapable still of comprehending him,
and resulted confusion in the ideas, for understanding the things of different
mode one from the other, up to waging war among the people themselves by
the faith revealed, that had been nevertheless the same to all.
Thus also was said of the births, that many times would happen to each
Spirit, until reaching all things that can lead the Spirit, to the height of the
better, ″because, as it was written, when they will rise from the dead……….they are
as the angels that are in the Heavens″. But before, as it has also been written, ″it is
necessary for you to be born again, to be reborn and to be born again″.
"That which is born of flesh, flesh is; and that which is born of Spirit,
Spirit is", but "cannot see the kingdom of God, but he who is born
again″. Do not marvel therefore for what I already said before to you; "It is
necessary for you to be born again″.

″But do not make of the word questions that transform the essence of
the things. You have thus with the words written on the stated by Jesus many
of you altered what Jesus himself said, so much so that the opposite of one
with the other resulted. Life is one, has been said, but of the life of the soul
was said in reference, to which serve the carnal lives as nights of the soul, since
the faculties of the soul all dulled find themselves, because she perceives
everything, no longer with her own faculties, but through the body. Thus
also, if you give the soul other meaning, as some give her of the
manifestation itself of the life of the body, this is, of the simple
manifestations of the organized matter, bear in mind that this is not the
meaning I here give her; and if also to the word Spirit you give a different
manner of expression, as that of those that want to see in her only the
meaning of a force, a generative principle, bear also in mind that it is not thus
now what I intend to say, but as I said; it is not then in the words, but in the
meaning I give them in that which you ought to center your attention. If in
other occasions another meaning I myself gave them, it is in the meaning and
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not in the words themselves in that which you ought to center your attention,
since of your language I only have what lends me the human brain that
serves me. The thought, the idea, the teaching, the truth, that indeed is
of Jesus and from God comes.
You see, then, that life is of the soul and the carnal existences the
means of her realization, through the work, that leads to the truth and to the
good.
Take by the darkness that which is not: Thus was said, that ″in the
beginning were the darkness and the chaos″. The darkness therefore is the negation,
which is not; and with the advancement in the existence, farther away the
Beings find themselves from the darkness, this is, in the midst of major light,
but this is also because they have greatly suffered, they have worked, they
have practiced the good and greater lessons also have gathered of their
experience. Flee, then, my brothers from the darkness of the soul, that is the
only true one, and do not forget that it is the kindness what gives greater
light to the soul.
The human creature, made certainly, as was said, in the likeness of
God, it is justly by her Divine Essence, by her immortal soul; not by the
passing and torpid material form, that only as trial is given to her and as
instrument of her advancement in the paths of the Lord, which are the ones
that, by the light, toward the eternal life lead the Sons of God, by He created
in order to comprehend Him and to love Him, in the midst of the complete
happiness, that you will assuredly reach, putting only into practice and of true
heart what I already said to you: "Love God above all things and your
fellow brothers as yourself"; but I assure you also that when you will have
comprehended and felt in all its purity and in all its greatness that maxim, as
it were your own essence, like Jesus you will be also and at the level of the
Son of God, Sons of God likewise you will be. This will be when old Spirits
already upon the Earth, all the possible advancement in it yours will be, and
neither you will ever return again to her with the chains of the flesh, instead,
as free Spirits, you will dominate over her, in the midst of the ethereal
ambient of light and of joy that from afar surrounds her.
You can therefore enormously shorten the path and the time to your
definitive triumph over the body, marching directly toward the exact
fulfillment of that maxim that involve everything and that is the only religion

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that, brought from Heaven, I have wanted and I firmly want to implant in
your abode, to your salvation, that in it alone you ought to find.

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 CHAPTER XIII
Forced to serve himself solely of the words he finds in the brain of the medium, he ought to
limit himself in his manifestations to the essential truths, as not to leave himself open to
a diversity of interpretations since what he brings is the manifestation of the doctrine,
within the love, that is the synthesis of the work of God.

I ALREADY told you, my brothers, that the words are meaningless

if not for the idea they represent, and that Jesus only has at his
disposal the words stored in the human brain, that serves him as instrument¹
of his new manifestation among the men. I insist on this because men often
make out of simple words motives of discords.

¹ According to infinity of communications of ultra-tomb received, all in perfect accord among

themselves, the Spirits, availing themselves of the same agent or fluid that gives them form in space
(the astral body of Saint Paul) take possession of the brain of the man that serves them as instrument
to their manifestations in the earth. They confound then their own fluids with the fluids of the subject,
thus taking possession in fact of his brain. The subject loses the will and the conscience while the
phenomenon lasts, since his brain has converted itself in laboratory of the will and ideas of the Spirit,
being the role of the human brain to give material form to the ideas, is to say, of conforming them in
accord with that mechanism ideo-organic that materializes the ideas in a group of sounds, capable of
being perceived materially by the human ear, in order to impress other brains, awakening in them
corresponding ideas, that the Spirits gather. Note from the Committee.

What has been said the truth is of that which in the Spirits themselves
is seen, but results also logical to your understanding, since how could the
intelligent principle be individualized without something to individualize it,
separating it from the rest? If that something separates it from all that
surrounds it, is, then, that envelops it, and if it envelops it, it is to him as the
body is to you.
This also said was outside of any religion and doctrine, since religion
only from the Father comes and does not fail, one only being the flock and
one only the shepherd; but this is as for that which ought to be observe and
as for that which toward the Father is due in respect and adoration. It is
advisable nevertheless to know something also of the mode of existence of
the Spirits in space to the same intelligence of that which to religion refers,
avoiding however all that, as doctrine, could divide the men, while the
mission of Jesus, of then and of now and of always, is that of reuniting them
in the love, to reunite them in the adoration of one only God and in the
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fulfillment of his most holy laws. It happens thus, that all of you ought to be
one with Jesus, in the acknowledgement of one only God, Creator of the
Universe and Father of all the creatures that inhabits it; one with Jesus in the
love essential and major toward Him and one with Jesus in the love among
all the Beings; in which all things must be founded, since the goal is the love.
Creation itself, is nothing more than the reflection of the infinite divine love,
this is: the permanent manifestation of Himself. The defects that you seem to
discover in Nature, defects are of your imperfect observation; the errors that
at each step you discover only the limitation of your knowledge as such
represents them to you and is the obscurity itself of your own backwardness
which makes you discover obscure points in the constitution of the Universe,
morally as materially. Nothing can be better than that which exists, born of
the hands of God; only in the limitations, only in the finite, offspring of the
Beings also finite, is in that which the imperfect exists. The lack of
knowledge of God is, amongst the men arrived at a certain level, the
principal cause of their backwardness, since, being God the first and the
major of the truths, his mere negation represents to close the eyes to the light
to hurl oneself in the midst of the darkness. Believe it, my brothers, that even
suicidal to the soul, if it were possible, means the voluntary disbelief, as
always is. Believe it, my brothers, because Jesus, that reads the hearts as in an
open book, thus assures it to you, being always the disbelief the result of an
effort of the Spirit in order to conceal to himself a truth that stands in the
path of his appetites and of his caprices. As if it were enough not to see the
light for it to stop from existing! Do not deceive yourselves, my beloved
sons, since there is nothing outside of the truth and of the good; outside of
the light is the darkness, the chaos, the nothingness.
Open, then, your hearts to the sweet aspirations of the soul. Open the
holy arc of your sentiments to the tender influences of the Spirits of good.
Open the eyes of the intelligence, so that may penetrate through them rays of
light of truth. Open the springs of your faith, so that they will take strengths
of that which from above descend toward the men of good will. Open the
noble field of your natural inclinations toward the progress, so that with
prodigal hand credit them the divine kindness. Open wide the doors of your
souls, so that will reach up to them the benefits for them created and that
only awaits the path opened to them. Open to Jesus, my brothers, open to
him your fraternal arms, so that he may hurl into them, filled his whole Being
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of noble aspirations, for you, of great wishes, for you, willing still to a new
death, if it were necessary, for you, devoted in end entirely to your love, only
your love and your trust he asks of you. Come, then, toward me, so that
toward the Father I may lead you; cast aside all fear and distrust placing in
God your aspirations and in his Envoy your trust. Do not ever fear love,
because it is the essence of God himself and toward Him leads; but may your
love be as love ought to be, sincere and pure, without duplicity, without
reticencies, straightforward, such, in end, as the one I profess to you, in the
same moment in which you doubt me and you abandon me, because it does
not seduce you the simplicity of my manifestations and because you fancy
yourselves, either to be the obligatory channel of the truth, or to receive it
amid the noise and the faust of the human vanities, never amid the
humbleness and the silence of those that shield themselves behind the
solitude so that will shine in all its purity the word of who speaks to you in
name of God, with the authority itself that from Him comes, no longer with
the appearances of authority that your things have by the false brilliance of
the simulations and of the ostentatious procedures of your writings.
THE LANGUAGE OF JESUS IS THE LANGUAGE OF THE
SOUL, because of his soul is born and toward your souls is directed. They
ought therefore to open themselves up to his tender calls, if it in fact they
feel, and they hear his voice, that with such insistence and with so much love
calls you toward the path of light and of life.
Raise yourselves, then, my friends, up to the level of the sentiment with
which I seek to illuminate your Spirits and honor me with your frankness and
trust, so that you will be able to establish a close alliance with who since
centuries had been destined to be your guide and your Messiah.
––If only you were granted to discover the flashes with which your
souls shine in the depth of the light of the soul, when the noble sentiments
fills them! It is not even enough the obscurity of the matter that surrounds
her in order to conceal her radiant beauty, in spite of being incarcerated still
in the world of the senses.
––Hear me, then, one more time I implore you, hear me with serene
Spirit and with the soul freed of preventions! –– Do not blaspheme against
God when you suppose Him in complicity with some mystifying Spirit in
order to induce you in the error! –– Do not make either the grave mistake of
believing that the Spirits of the Lord can deceive you with a usurped name,
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even if it were with the purpose of good! –– Never the falsity could serve of
pedestal in order to erect on it the monument of truth and of good!
Be humble of heart and open your Spirits to the inspirations that from
above come toward the men of good will and of healthy sentiments, and you
will recognize me, since I have not stopped from being that which I was and
what I say now to you I already said it to you before. Pray, pray with
perseverance and with faith and read afterwards what is here written in my
name so that it may not happen to you that you may reject me, opening
instead the doors of your Being to the perfidy of the Spirit of evil, that
without rest beseeches you. Elevate therefore your thoughts to the Almighty,
with adoration, with acknowledgement and devotedly, in order to receive the
blessing that with all his soul and in name of God bestows Jesus to you.

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 CHAPTER XIV
How were the steps of Christianity before the death of its founder and immediately after it.
The martyrs, the Spirit of Truth, and how Jesus communicates again with the men.

Ialready said to you before and I have repeated it to you many times, that
my mission is not finished and it was never interrupted either, since
unceasingly, while I lived in the midst of you, of it I occupied myself
with the ardor of which only Jesus was capable, and when I saw myself in
space, free of the chains of the flesh and in possession of all my faculties,
with greater clarity still I was able to measure the greatness of my work and
to it I remained devoted with all the power of my ardent soul.
Many hearts welcomed me since the beginning, since my death opened
the eyes of many, being this the result of what I had proposed myself when I
accepted death, which I could have well avoided, as I already said through
another channel,¹ in order to give faith to the truth of my Apostolate.

¹ He refers undoubtedly to the ″Life of Jesus″, dictated by He Himself, which translation

distributed gratuitously the Revista Magnetológica and forms the first volume of this work.

Many of this manner spoke, from amongst the sincere people and of
good sentiments: A man of who no one remembers to have done harm to
anyone and that only to teach the good and to its practice devoted himself,
forgiving the same ones that gave him such horrible death and even to pray
to God for them, can only be but another God, because no man of the Earth
is capable of such greatness.
––Not few were the minds at the level of those thoughts, and not few
the hearts, raised with noble sentiments, equal to those thoughts, illuminated
with it, from the first moments of my departure, the vast field of the future
that awaited the religion of love; with which the Messiah came to the Earth
to the human redemption. Rightly so she was called UNIVERSAL
RELIGION, and thus she is called,² because there is nothing as universal as
love, representing in synthesis the work of the entire Universe, since the
manifestation is from the Infinite Love.
² He refers undoubtedly to the word catholic, that means universal.

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 Very soon, by effect of my own death, surrounded of the greatest
prestige was seen my memory on the part of the humble and of the poor, of
all those principally that lived under the despotism and the insolence of the
rich and powerful, that managed everything under the power of their
conveniences and caprices. If before, then, came to form my doctrines the
religion of all the poor, of all the humble and of all the disinherited, that
knew of it, the prestige of my martyrdom and of my death gave to it
afterwards limitless ascendant among the entire grieving humanity, which all
your wretched humanity is in end. The Messiah therefore came to be viewed
as the most innocent victim and of major affections, by the cruel sacrifice
made of him for the sake of a blind fanaticism and of the most brutal
selfishness of the priests, that wanted to continue enjoying their power over
the popular ignorant masses. He was consecrated by the multitudes as the
representation of love itself, the shield of the weak, the protector of the
persecuted, the defender of the innocence, the support in the dejections, the
consolation to those that suffer and the hope to those fallen into the error of
the sin. An intense current of sympathy was establishing itself slowly toward
those that had accompanied him in his works, that had heard his word,
teaching it also under the direction of the Master himself.
Shortly after, then, of the death of Jesus, the natural confusion that
took hold of the small Church, the sorrow and the terror of its members
before the horrible, although foreseen outcome of the work, carried out with
great sentiment and with great affection toward the men, was transformed
into an intense fire of Apostolic unction, that in the end vivified the springs
of the small Community, converting each one of its members into a giant of
the idea, into a hero to his apostolate and into a martyr capable of the major
sufferings for the Religion of Christ, for the truth of Christ and for the love
of Christ.
If the sudden change was not evident to the profane eyes, it can almost
be said that it was among the Community. The exterior work ought to
necessarily depend of diverse circumstances that demanded preparations
difficult of affronting to those that suddenly had been left without a visible
head. I have said it: visible head, which implies the known existence of an
invisible head. There is justly the cause of the radical change, that little by
little made itself known outside of the circle of the Apostles, placing itself in
manifest afterwards throughout the Judea, and extending itself also
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throughout the West. The fact is that the manifestations of the Messiah, as
soon as the conditions of his recent return to the life of the Spirit allowed
him, were of such evidence, so continuous and filled of such faith,
enthusiasm and energy, that his disciples saw themselves very soon launched
toward an intense Apostolic activity, filled themselves also of the faith in the
word of he that gave them such evident proofs of the knowledge of the
things he had placed in their hands, and of all that with it is associated, in the
present, in the past and in the future; because, truly, he had announced to
them all that had to happen, and also the things that with anteriority had
prepared the advent of what happened while Jesus lived among the men and
what had to happen after his death. The whole of it had nothing of
miraculous, but it was rather nothing more than the fruit of the knowledge
Jesus had of the men and of their history, assisted also by the clairvoyance
inherent to all Spirit of my conditions.
What was especially noteworthy was the great warmth with which the
new doctrines were propagating among the gentiles than among the
Hebrews. Among these resistances found instead the Spirit of the teachings
of the Messiah, that carried a seal of liberality and indulgence little adaptable
to the adherence that of the law made the true sons of the town of Jehovah.
Of the new doctrine, only with great difficulty they accepted one or two
precepts that were not in keeping with the Bible, adhering in that which was
said by Jesus: I do not come to destroy the law, but to confirm it. Words
by the necessity of the moment dictated, rather certainly by the intention of
the Messiah.
Thus, then, among the towns of the gentiles, in the midst of the lower
classes principally, the new revelation had a great welcome, it conquered
enthusiastic adepts and valiant defenders, that surmounted all the obstacles
to the greater knowledge of that which among them was called the good
news.
Of this mode very soon among the lower classes the word of the Son
of God, who died on the cross to the salvation of men, found abundant echo
and decisive in the higher circles of those pagan towns and its Spirit of love,
of humbleness and of meekness, was infiltrating in the midst of those
societies tired already of their own corruption, of their permanent divisions,
of their selfishness without limits, of their implacable hates and of the chaos
each time more threatening and profound toward which saw themselves
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dragged. It was then that the old spirit frightened by the advance of new ideas
rose up in defense of the interests it represented and that, offspring of the
usurpation and of the violence, supported in the oppression and sustained by
the injustice, saw themselves in danger before the advance of the wave of the
new spirit, that from the bottom was moving up and expanding, in spite of
the permanent resistance that opposed to it the instinct itself of social
preservation. It began thus a constant struggle and without truce, although
without violence, against the Nazarenes. They were object of continuous
mockeries, the services of their occupations were not paid, almost always
humble, and they were denied justice before the authorities, because all
believed licit to testify against them; afterwards they began to put in prison
the preachers, that in the plazas and in the roads always attracted the
attention of the people, that at times surrounded them in great number,
distracting them from their normal labors, it was said, with doctrines contrary to the
tradition and to the good teachings. Other times arguments broke out against
them and the authorities were made to intervene, that began also to strike a
few preachers, for disorderly reasons, it was said, until that, finally, ended up
clashing the old Spirit with the new Spirit. It was the clash of power against
the passive resistance. It triumphed the passive resistance; but I verily say
unto you that the person of Jesus had no involvement in that unjustified
sacrifice of so many lives, victims, not of my teachings, but of their own
fanaticism. The natural sympathy placed me at the side of the weak and the
persecuted and it was most intense my sorrow when contemplating the
martyrdom of those that died in the name of Jesus. No, my brothers, that is
not the virtue, those are not the teachings of the Messiah. Be steadfast in the
truth, yes, and even more steadfastly in the good works; choose to die before
staining your consciences with ill actions; but, to lose the precious gift of life,
that has been given to you for your own progress, only by an obstinacy of
words, it is a most grave error, that makes of the victims new victims in
space, by the recognition of the committed error. You can imagine how sad
expectable resulted to me the prolongation in this side of the bloody scenes,
that filled of victims the amphitheaters. Those poor Beings, in the midst of a
permanent and painful tension of Spirit, filled the ambient of the saddest
scenes, in which it was not possible to their protectors to bring them a
consolation and an efficacious help, since they took their words as
insinuations of the Spirit of evil, such was the fanaticism that dominated them.
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All idea that was brought to them, with the purpose to enlighten them with
respect of their situation, was rejected as infernal temptation. Useless was,
then, all effort and only time, and in some only the return to life, in a new
material body, were they able to erase completely such pernicious obsession.
I foresee the doubt in some of those that read this, since many believe,
in their simplicity, that it ought to necessarily await the happiness to those
that reached the crown of the martyrdom. Do you believe by any chance that
the divine laws could be broken by the temerity of those that, in the certainty
of reaching eternal happiness through the momentary suffering of the
material death, surrender their heads to the executioner, or their body to the
torture or to the beasts? Do you believe by any chance that the Eternal
Justice will yield before the seduction of those that called themselves
champions by the defense that they proclaim to make of God and of his cult?
–– Oh! –– No! –– Do not confuse the attributes of God with the weaknesses
of your character. –– Do not pretend to take in the Infinite that which is only
the offspring of the reduced role you play in the most limited terrestrial life.
–– No, no; God does not yield before any type of flattery, He is impartial and
He makes no exemptions. His laws are eternal and immutable, and is such his
strict justice, that each deed, each effort, each intention has as consequence
what ought to be its reward or its own punishment.
Great and meritorious would have been the sacrifice of the martyrs if
that sacrifice would have been previously meditated and measured with a
beneficial objective, if it had been –– why not say it? –– like the sacrifice of
Jesus, that accepted death, not with the perspective of a great good to
himself, in which he did not even dream of, but with the complete certitude
and full conscience that only in her rested the triumph of his doctrine, which
was in turn necessary to the salvation of men. There is, then, how the things
ought to be viewed and considered. All ought to carry always the purpose of
the truth and of the good, never the selfish intention of the person itself.
Now, in his new manifestation of the Messiah among the men, has
become indispensable and urgent the clarifications that with respect of his
teachings, so distorted and so ill comprehended, comes to bring to the
sincerely desirous of the truth and to those that are certainly humble of heart,
which they have converted in the sanctuary of the faith. The faith that from
God come faith is that toward God return. The faith that from men come,
among the men stay. It is not the religion that is professed which forms the
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sentiment of the man, but his own advancement determines the quality of his
faith and the elevation of his sentiments. That is why there are good men in
all the religions and in all are clear consciences and sincere hearts. These are
who in fact are consecrated as representatives of my teachings upon the
Earth, according to what was said: by its fruits you will recognize the tree.
Every Being understands the truth according to his own advancement,
and always there are at his reach many more truths than those he can grasp.
Therefore only the criminal wish of perverse predominance and selfish has
been able to raise some categories of men above others, imposing on them
that which they ought to believe and that which they ought to fulfill, when
God himself has been in charge, since all eternity, to lead by paths of
increasing luminosities toward the Eternal Light the humanities by He
created and throughout the infinite scattered. In His name, then, the Son of
God comes toward you again to say to you: Elevate yourselves in your
alliances with Jesus up to God himself, by the path he has outlined for you
and of which in your own conscience you keep the compass that directly will
take you by only consulting it. Elevate yourselves through the faith and the
love above of the human things, those which you ought to consider only as
mediums of your advancement. Never taught Jesus the despise for the body,
but the despise for the impositions that of the carnal nature result to the
Spirit. The body medium is to the rehabilitation and to the advancement of
the Spirit; it ought therefore to be taken care of in order to draw from it the
greatest advantage possible to the personality of the soul, that is the essential,
the only thing that really is, since everything else are passing forms, sustained,
as for the living bodies is concern, by the same function of life, but destined
to disintegrate once she disappears.
Certainly was said: "If your right eye is a scandal to you, take it out and cast it
away from you; because it is better for you to lose one of your limbs rather than to have your
whole body thrown into the fire of hell. And if your right hand is a cause of scandal to you,
cut it off and cast it away from you….″
But these things and others were said and comprehended as a form of
emphasis in the affirmation, not really as advice to be carried out, to which it
would have been no reason, since neither the eye, nor the hand, but the
person was the culpable of that act. The mode of speaking of those times
enveloped with great naturalness those dictions and is a grave error of those
that fix their attention in the word rather than in the Spirit of my teachings,
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apart from it quite poor would have been my preaching and my teachings if
the whole of them were contained in what you call GOSPELS. Much of
what is said there was not said by the Messiah and much more taught by him
is completely missing in such writings, which, on the other hand, only make
reference to a short period of my works in the Vineyard of the Lord, while
they had a longer duration, major extension they reached and greater
repercussion in the far away towns of the gentiles.
The communications that were held then between towns were not as
limited as you suppose, maintaining assiduous relations of commerce and
political between Rome and Jerusalem. Error is therefore when supposing
that my teachings recently came to the knowledge of the Romans after my
death. Among the people the most poor and humble already some had
received the word of he that called himself the ENVOY OF GOD and in
whose name he promised to the disinherited of the Earth the grandiose
country of the Kingdom of the Heavens, he assured justice to the oppressed,
celestial protection to the victims of the human injustices and eternal reward
of joy without end to those that would suffer persecution for the defense of
the truth and of the justice, converting themselves in the Apostles of the
good news. But that had very little repercussion certainly still among the
lower classes of the roman town, too harsh of character and of customs as to
be able to form a favorable ambient to the doctrines of love and the
forgiveness without limits. But notwithstanding, among the servants and the
slaves principally, some headway made already before my crucifixion those
teachings.
Now what will be difficult for you of comprehending is the mode of
this new coming of the Messiah among you. It is nothing more than the
fulfillment of my promise that was made certainly to the men, but not in the
terms entirely exaggerated, and furthest of the truth, in which appear in the
Gospels. That was written long after my death, by a deacon, of which many,
were already, that had before him annotations incomplete and confused, of
which only resulted clear the promise of my coming in the midst of shining
and enthusiastic stir of the triumph, upon beautiful clouds of diaphanous
luminosities, that would limit forever the kingdom of darkness, preparing its
complete banishment from the Earth, thus as the definitive dominium of the
word of God and of his law in the midst of the terrestrial humanity, that

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would be called, through evident signs of the new times, to participate fully
of the celestial life.
More or less those had been the words around which, in more than one
occasion had revolved around my dissertations, somewhat confused
generally, referent to the promise that I made of my new coming among the
men, which would be in conditions quite different from the ones of those
moments.
Verily the future offered itself to me with such clarity before my eyes
that cannot perceive it more clearly a pure Spirit, free in space, but it
presented itself with the same error in the appreciation of time (error with
relation to our calculations) that is inherent of the Spirits in their relations
with the temporal things. To us time has no measure and we only see the
orderly succession of the events. All of it is seen linked in a perfect
enchainment, but without any idea of time. Therefore the future events were
very near to my eyes. That is why I often said to my disciples: ″Verily, verily I
say unto you, that the whole of these things will happen within this
generation and many of you will see them″. But my prognostications are not
as such as they appear and if my language was in extreme idealistic and
poetic, filled of bold figures, of hyperbolic comparisons and of brilliant
affirmations, heated by an intense enthusiasm, one only time came out of my
lips the affirmation that I would descend upon a cloud at the right hand of the Father.
As for the rest to which I clearly wanted to refer myself is to the actual state
of things, in which a brilliant cloud of luminous promises in the sense of a
future coming in which the triumph of the right, the predominance of the
truth and the banishment of the hates and of the rancor are a reality, that
would prepare the definitive dominion of the law of love, is to say of God,
upon the Earth. The present times, that represent the light, next to the
darkness that surrounded me then; the meekness, next to the harshness
much greater of those men; the truth, next to the backwardness,
inconceivable now, of those that listened to me; the freedom, next to the
slavery of those towns under the cruel caprices of those that governed, and
the equality, next to the irritating injustices with which the laws protected
some in detriment of others. Times are these, next to those in which
environment then acted the Messiah, that authorize amply the previsions and
the indicated promises of Jesus, which is being fulfilled since some time,
through numerous manifestations carried out in a few localities of the Planet
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through channels analogous to the one that serves me presently and of who I
am fully satisfied.
Such is the easiness and exactness of my manifestation by this medium,
that I seize it to declare categorically that the work titled the LIFE OF
JESUS DICTATED BY HE HIMSELF TO THE MEDIUM X is really the
work of Jesus, exact as can be a mediumistic work, what that means is, that
although it suffers of some defect, principally of form, by the fact of having
had to avail myself of the brain of someone else, is in great part as accurate as
if I had directly written it myself.
What results somewhat inaccurate in that work is that in respect to the
miracles, that although they never existed, as alleged miracles, and in this he
tells the truth, the popular fame affirmed very different thing. It happened
really more than once that the sick that touched my garments were
suddenly healed and even more amazing things happened also,
surrounding the Messiah of a miraculous aureole, that drew toward
him the enthusiastic multitude. But the whole of it was but the effect of
the intense faith and of the trust without limits that the word of Jesus
inculcated to his listeners. What the Messiah did in fact possess was a great
insight, that enabled him to know with accuracy the thought, and above all,
the intentions of those that surrounded him, and he possessed likewise
something of that which you designate as second sight. This, combined to the
aptitudes acquired to the treatment of the illnesses, to which was made great
use then of the laying on of hands, contributed to give foundation to the
ridiculous and reproachable pretension of my disciple John of bestowing to
the Son of God the cult that only to God is due.
Certainly the elevated alliances, that, with the personality of Jesus,
shared from above the grandiose mission of which he was directly entrusted,
reached at times such brilliance in my splendorous manifestations, that it
seemed to even form one only thing with the Divinity; it could almost be said
then that it was the same hand of God that which by itself worked in those
moments.
––But, how is it possible to renew the presence of the Master among
the men without having taking a body, through a new birth in the world?
Here is, then, that these things happen as they were prognosticated that
they would happen, when it was said that your aged would prophesy, your
young would have dreams and your daughters visions; and that which was
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said of THE SPIRIT OF TRUTH also with it bear relation, because it does
not have the meaning of one person only, but are the SPIRITS OF THE
LORD that come through these means to reestablish the truth; this is, then,
that the group of teachings that from God come by means of his celestial
envoys, in the new form of revelation, that you know,¹ constitute the SPIRIT
OF TRUTH, that clears everything, placing each thing in its place. The Spirit
of Truth is also in the progress of all the human knowledge that has placed
the men in conditions of judgment and discernment far superior to those
that the Messiah found in the epoch of his last incarnation upon the Earth,
since the revelations always take place in accord with the progress of the
town destined to receive them. Only as cause of confusion among the men
will be the result of any premature revelation; but God wants but the good of
his sons and in his supreme wisdom He has decided that all things be of such
manner that all happens at its right time, is to say, in the best time to the
good that from it ought to result. Form therefore THE SPIRIT OF TRUTH
the voices that from the Heaven reach you, brought by the Messengers of the
Lord to the men of major advancement in these times, who thus make
common cause with the same SPIRIT OF TRUTH, forming all one with it.

¹ He refers to the mediumistic, respect of which one can have a clear idea by the reading of the
book ″Elementos de Magnetología″, by Dr. Ovidio Rebaudi. – Edition out of print.

My Spirit, in relative consonance with the Spirit of the man that serves
me as interpreter, dictates what he wishes to communicate to the men, and
the other Spirit, that has eliminated beforehand his own thoughts, yields
passively to mine, he perceives these as if these were his own and he writes
them. At each moment his conscience seeks to react, but since he ignores
completely what Jesus wants to write, only result small interruptions,
controlled easily by the perfect accord of the two wills.
My brothers, my friends, my sons, let us admire the designs of the
Divine Providence, that permits to your Messiah to guide you and to bring
you from so far away the exact remembrance of epochs, quite recent to me,
but quite remote to you, with the benign purpose of illuminating the paths of
the future to you with the clarities that result of the perfect association of
what was said to you before, of what was said afterwards to you also and of
what also now is again said to you, because the word of God is always in

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accord with itself; thus, then, the light of today does not replace that of
yesterday, but it augments it, and the light of tomorrow will not substitute
that of today and that of yesterday, but to them she has to be combined,
augmenting anew its luminosity, since the past, the present and the future
all is one in the designs of the Lord in order to realize the happiness of
his sons.

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 CHAPTER XV
Of the Confession and the Eucharist. God does not need obligatory intermediaries toward
his sons. The true priest is the man of good.

Q UITE numerous have been already the times that Jesus has
communicated with the men in this, his new rapprochement
toward you, but almost always his teachings have been ignored for
being quite often in opposition with what is attributed as said by him
according to the testimony of the Gospels and, worse yet, in accord with the
capricious interpretation that of those same writings make the present clergy,
being thus an obstacle so that his true word will not reach you, as it
happened before in order to hinder his preaching, up to sacrificing him
cruelly. It is of little importance that the present clergy responds to a
different cult than that of the Judea, because clergy is always is in its core,
what that means is that it is about an association of men, interested in the
preservation of what was entrusted to them as common caudal; that caudal is
that which was given to them as the revelation, interpreted and taught in the
form that was most correct, according to the times and the means that were
available then, but that the new facts brought forward by the investigation
and the light always in the increase in the world, places them in unfavorable
conditions in front of all those truths that man himself has discovered by his
own efforts. Then comes the dogma, this is, the obligation to believe, under
most severe punishments, everything the clergy has been teaching as the
revealed truth.
Is the caudal of their own existence what they defend thus, since the
least concession made on their part to the progressive ideas, recognizing in
part, although minimal, the errors of their Church, would be enough to the
total loss of their prestige, since the pedestal of their infallibility would have
been shattered into a thousand pieces. It means that quite different thing is
the religion and quite another thing is the clergy. True religion comes from
God, the cult of the clergy is at its core the offspring of the interests of the
same clergy and that is why the sole accepted revelation is the one that does
not oppose itself to those same interests, interests often confounded also
with the doctrines and even in doctrines converted. But do not think that this
means the disregard of the sincerity with which many from the clergy

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proceed, no, since too many times I cry before the tortures that within carry
many pure hearts, that understand as the major necessity their subjection to
the dogma, which nevertheless rejects their conscience.
The Catholic Church, that soon replaced the simple teachings of Jesus,
result was of the alliances of the old spirit with the new spirit and in its cult was
rather an adaptation of the idolatrous cult of the Greeks and of the Romans
principally to the ideas brought from the Judea. The work of the nazarenes,
that did not admit any mundane representation of the celestial things, was
left therefore almost annulled behind the formulistic practices of the religions
of the gentiles. These alliances were in their time, more than a beneficial
respite in the midst of the cruel struggle between the religion of the State,
that pretended to rule by the sword and the fire and the foreign doctrines,
that opposed it through the passive resistance, of the humbleness, the
resignation, the forgiveness and the return of good for evil, were in their time
a sensible progress in the religious ideas of the pagans, that, under a new
name and with alterations little profound of their rites, gained all that which
of the teachings of the Messiah you see in Catholicism. Certainly these things
are too complex as to find their solution in such simple words, but believe
me that that entails the essential in what happened. I can likewise assure you,
that the best Spirits from amongst those that inhabit your Earth surrounded
the new banner, lending it all their resolute support to the doctrines it
protected. It was therefore Christianity, that was not called thus in the
beginning, a great progress to the towns of the West, because it was a
vigorous call against the practices and laws of favoritism toward the powerful
and of oppression against the disinherited, practices that accustomed the
men to the selfishness, to the injustice and to the prepotency, surrounding
him at the same time of ideas and of sentiments devoid of all elevation and
only filled of that self-esteem inherent of the foolish and of the blind to the
light that from the heaven comes down always toward the men of good will,
that are humble, because they see themselves poor of all that only by the
grace is to them bestowed. The rational man ought not therefore ignore his
own unworthiness and that only the humility open his eyes in order to see
with certitude the path that he has to follow and the work he has to do to
make himself worthy of the things that from God come and that toward
God lead, by the advancement of the Spirit.

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 We are a long way verily of the teachings and of the influence brought
by the Nazarenes from Judea up to Greece and Rome, teachings of a
meekness and humbleness quite contrary to the Spirit warring and vengeful
of the Romans especially. Instead of that which Jesus said; the first will be
last and the last will be first, hierarchies were established within the same
Church that was called of Christ and were interpreted the words of the
Messiah against the spirit by he demonstrated, that of humbleness and of
charity above all was impregnated, surrounding the religion and the clergy of
all the sumptuousness, of all the gold and of all the riches available. The
priest was consecrated with the power to forgive all the sins, whatever great
they may be and with the other, greater still and most incomprehensible, of
converting the bread and the wine into the body and blood of what was
called the paschal lamb, without stopping from being wine and bread, but
becoming in fact, the same flesh and the same blood of Jesus, with all their properties.
The doctrines of the Messiah were thus no longer with them certainly,
to hide once again among the poor and the disinherited, among the humble,
among those that toward God alone raise their hearts in demand of the love
that vivifies them and that only from Him comes. –– Do you believe by any
chance that the physical action of what was called Eucharist, and no matter
how much the faith often accompanies it of an element also moral, do you
believe by any chance that its action next to the forgiveness of the sins, so
easily obtained and without the intervention of the victims, will be of some
real benefit to the Spirit? –– It will only be in so far as a significant sacrifice, a
real merit to the believer, that of good faith made an effort in such sense, but
in no way through those mistaken means and contrary to my words, could
some gain a position more faithful and secure in order to reach their
salvation, than the so-called heretics by the Catholic Church, notwithstanding
of finding themselves often closer than she of the teachings of Jesus.
Be assured always in your understanding that only the love formed the
basis and also the objective of the teachings of Jesus, for what I said to you
that only through love will men be saved. –– Where is the love then in the
treatment that is made of Jesus with the Eucharist, renewing his painful
passion and converting his mortal remains into food of the faithful? ––
Where is the love in the obligation and necessity that is imposed to the
believer of receiving the forgiveness of his faults only through the priest? ––
There is, then, nothing, in it that agrees with my teachings and be assured
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that never had Jesus the idea of these things, when always, on the contrary,
he taught that all of you were equal before the Father, and that it was
pleasing to Him to hear the voices of his creatures elevating themselves in
demand of his paternal protection. The prayer you call the dominical prayer
did not come out certainly of the lips of Jesus, that prayed much and taught
to pray much, but his prayers were of less selfishness and materiality and of
major moral elevation.
The Passover Meal, my beloved sons, had to the Hebrews a high
significance of confraternity in the Lord. With difficulty could be defined the
peculiar seal with which thus the soul of the town consecrated it, without
worrying too much of the austerity with which was officially surrounded,
since it commemorated the re-conquest of the lost freedom of the town of
Jehovah subjugated by the Egyptian powers, that kept it under a long
captivity. But the fraternal enthusiasm of the Hebrew family, again enslaved
by foreign powers, found in that act the best opportunity to the expansions
of the popular soul. If then filled were those moments of religious
evocations, greater still overflowed the sentiment of confraternity. What
better opportunity therefore to the elevated manifestations of the doctrines
of Jesus, that are the expression of love itself. And certainly, those that took
part of that meal and with those sentiments did so, when eating the bread,
bread of eternal life they were eating and when drinking the wine, wine of
eternal life they were drinking, my own flesh they ate, then, and my own
blood they drank, entering in the same nature of the Father, as I have already
said it to you, because the beginning and the end and the mean and all in the
Father is comprehended.
But do not seek in the material acts of men their true Spirit, since it
suffers confusion the human mind many times and it is led to acts seemingly
incomprehensible, as that of who swallows the consecrated host, believing he
is swallowing God and is convinced of acting well thus. –– That man acts
well in his conscience and frequently the preparation to that act, that he
considers holy, involves a true and enchanting purification, that if only you
had, that makes motive of mockery of it, means with which to replace it.
Thus also do not believe that the passion, that does not involve a strict
justice, could have room in the heart of Jesus, who is one only toward all his
brothers, whose happiness is the only thing he aspires with all his strengths.
When I told you the truth it ought to be therefore and this is what I wish to
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bring to your attention, since many times has been invoked the Spirit of Jesus
in order to throw out again the merchants from the temple; believe me, then,
that among those merchants there is still greater virtue, greater greatness of
soul and elevation of Spirit, than amongst you and in the fastuos dwellings
raised by your science, so limited as arrogant and deserving of the greatest
pity. Honor him, then, the Messiah, with the acceptance of his words, that
the strict truth envelop; honor him with the fulfillment of what is necessary
for you to fulfill toward the Father, elevating directly to Him your prayers,
since no extraneous intervention is necessary for you to the fulfillment of
what to the Father is due and since thus also I have taught it to you. The
greatest of the prayers is that which is expressed by the same heart, being the
sentiments that move the heart which the Father best comprehends. In the
sincerity of the intention, in the effort, in the good wish, already the prayer is
found that pleases the Father. Meanwhile, it is best that you consult the
depths of your conscience, when you get worked up in defense of what you
take as the true doctrine, to see if you are not violating charity in the moment
itself in which as her defenders you introduce yourselves, since I have
observed in more than one occasion priests, of the Protestant and Catholic
Cult, sincere believers of what they taught, receive in silence and with
humility the attacks of those that introduce themselves as defenders of new
ideas, of light, of progress, calling obscurantist their opponents, and charging
them, without even knowing them, with all the imaginable vices, which
nevertheless in greater abundance and better concealed in them were found;
seeing finally that such priests do not abandon their calm and humility, they
are told to be acting with hypocrisy. Few Spirits are verily, as the mentioned
among the priests of the Protestant Cult and the Catholic Cult, but far fewer
are certainly if one still exists, are to be found among the so-called liberals
and who are in the sense of breaking off all chain that may be an obstacle to
the conquest of all that which pleases them or is convenient to them. These
liberals, that not even the religious sentiment have any idea of, are young
Spirits that have walked very little by the paths of progress and their own
pride proof is of the backwardness of their Spirit; enemies they demonstrate
themselves of any priesthood, not for their opposition against the
obscurantism, but because all religion obstacle is always toward the vice.
Thus, then, in each and in all moment is always the Spirit what you ought to

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seek. Whenever you seek therefore to explain to yourselves the things of my
doctrines or of those that to me are attributed, observe principally if
the found idea finds her adaptation as for the spirit of the teachings of Jesus.
You will easily see that what it is said of the confession, of the Eucharist, of hell, etc.,
does not find a true place in the midst of the teachings of the Messiah.

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 CHAPTER XVI
Be just and do not be blinded by the passion in your judgments. That which is good is good in
itself since the work of the Father is; that which is bad will not stop from being in the
least, in spite of the human legalization and the formulism, with which sometimes is
pretended to replace the virtue.

I F you have paid attention, my brothers, to my previous communication,

you will have realized how easy is to confuse the passion with the
virtue, even when the passion often leads to the worst errors of the
Spirit. Woe! then, betide he that relinquishes his own reasoning, surrendering
himself to the impulse of the blind fanaticism, since toward his perdition he
marches certainly. –– What caused the death of Jesus? –– Ill fated work of
the passion, that closes the eyes of man to the light of reasoning and makes
the Spirit insensitive before the flashes of the truth. –– What were the ill
called martyrs of Christianity? –– Victims, not sterile, because the abnegation
is never sterile, but unnecessary, of their own fanaticism and of the blind
passion of their murderers. On both sides the passion, although under
diverse aspect. –– What were the barbaric and bloody wars to the re-
conquest of what was called Holy Land? –– They were the result of the raging
passions, made legitimate with the name of God, that never impelled man
against man, in horrible slaughter, but rather, through the lips of the Messiah,
commanded him to love his fellow men and to return good for evil; made
legitimate under the name of God and under the flag of the badly called
Church of God, ready always to sanctify anything to augment its power and
its greatness. –– What was the Holy Office of the so-called Vicars of the
Humble Shepherd, and the Holy Inquisition? –– They were the manifestation of
the most legitimate and good to the ferocious passion that took over the
positions of power, of the passion converted into fanaticism and taking the
place of reason. Be reasonable, then, my brothers, and never be blinded by
the passion, since that which is good, is good in itself and without violence;
that which is not just, you will not legitimize it under the force of power,
because that which is unjust will not stop from being by the conventional
human legitimization. You ought to understand that men cannot detract
anything or to add anything to the laws of God, that the same essence of the
truth and of the good form. Thus therefore you will be judged according

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to the way you will have judged, and as punished is the Catholic Church
with her decline and complete loss of prestige, to which it has reached, by the
ill use that of her was made with the means of dominion and teaching, that in
their hands were, thus also you will be punished, if you abuse, as you
sometimes do, of the advantageous positions in which you find yourselves
placed before the human knowledge, before the logic and before history,
weapons employed now instead of the sword, and that certainly far better
and long lasting success they reach in the religious wars.
Do not be, then, unjust with the adepts of those already old religions,
although of short life still, but old as for the backwardness of their doctrines,
with relation to many truths perfectly known by the man and even unknown
or denied by them; such as: the equality before God of all men, without elect
ones and without special grace toward anyone; the plurality of carnal lives
and of inhabited worlds; God entirely equal to himself and not deferent in
personalities, to the point of assuming one of them, the son, a nature finite
and mortal; that each Spirit is the offspring of his own works, only manner
that can exist true responsibility and true justice in the distribution of the
reward and the punishment. But even so, in spite of the disadvantage in the
backwardness of their doctrines, is among the Catholics still wherein are
noted the greater efforts to augment the power of the Spirit over the carnal
nature of the body; among them is observed still the majority of those that
postpone their own interests to the interests of their fellow men and of those
that struggle and work to smooth out the roughness of the human person, its
tendencies toward the bestial predominance; to dignify the love, by the
respect toward the constituted family; to give brilliance, in end, greatness and
elevation to the human soul, made, the SOUL not the body, to the image of
that of God himself. Observe with sincerity and discern the matters with
justice and you will see the proof of what I say to you, that from the towns
whence Catholicism disappears, before the new religions had been able to
exercise the necessary influence in them, the immorality augments, the crimes
and the suicides multiply and society takes a step backwards by the path of
the torpid materialism.
Many times the Catholic priest stood up face to face against the
potentates in defense of the rights of the town, while the rich and the same
social customs, that from them suffer predominance, all their influence they
pour at the feet of those potentates themselves in defense of what was called
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their code of laws; the opulence, the splendor, the people of distinction, as you call
the people that because of their money live more with the body than with the
soul, the good customs and even the laws have often lend themselves in
support of the error against the truth; but the whole of it and even if nothing
were done will detract from its wickedness to that which is bad. Those
virtuous priests, very few certainly, that, defying everything, the gold, the
preoccupations, the influence of the majority, their own interest, the threats
and even the legislation made by the men of that which they combat in
defense of the interests of the disinherited and of the oppressed, those
virtuous priests, that thus live devoted to the service of the truth, ministers
are in fact of the Father, since work of the Father is that which they thus
carry out. But it is not work of the Father certainly that which the same
Catholic clergy offers you frivolous formulism instead of the truth that they
ought to teach, but which they deny by the blindness into which it has fallen
when they removed themselves from the simple and humble teachings of the
Messiah. More often than not or always, the dogma closes the intelligence of
those Beings, so great at times in the matters of the soul. Mystery often
unsoundable since it did not seem possible that Spirits of light, as they took a
material body in the Earth, lose their sane judgment, to the point of
accepting as unquestionable truths inadmissible absurdities before the sound
judgment. It happens therefore that, with grave responsibility in this to the
Catholic Church, the most fundamental truths of my teachings are seen
profoundly altered, up to given rise to concepts universally opposed to them
and to constitute a religious criterion that does not even have the most
remote relation with that which Jesus inculcated; is thus that it is accepted as
good the institution of the Eucharist and the confession, when to them is
opposed the Spirit of my teachings; that are considered just the eternal flames
of hell, while Jesus said, that God did not want the death of the sinner,
but that he lives and he repents, "since in the end all will be saved"; it
is given as satisfactory the belief of one life of incarnation, when the same
social differences and the differences of aptitudes between the men
demonstrate clearly that those that suffer most is because they have caused
greater ills in an anterior existence, and which fact of the successive births
was confirmed by Jesus when he said: Verily I say unto to you that no one
will see the Kingdom of the heavens unless he is born again; and also:
It is necessary for you to be born again, to be reborn and to be born
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again. And also great difference is in that which was taught of the religion,
as element of the soul and aroma of the Spirit, that toward God elevates him
by the perfection of his sentiments and by the inner adoration and sincere of
the son toward the celestial Father, and that which in end has resulted of the
teachings of the Catholic Church in which the formulism and the
conventionalisms have taken the place of what Jesus inculcated in the minds
of his listeners. Similarly, with the so-called dogma of the Immaculate
Conception has been taken a false act and anti-natural, in an order of things in
which the bad and the good do not exist but it is about simply of organic
phenomena, has been taken as exceptional the character of superiority the
erroneous belief that Mary could have been a mother without being a wife. If
such happening would have been possible and its fulfillment were true, in
what would have favored her this virtue to what she is today and in what
would have been superior the personality of Mary to what she is today? ––
Why do you confuse that which is of the body with the virtue, that offspring
is of the effort of the Spirit? –– establish the dominion of the Spirit as much
as possible in that of the body, but do not stain the attributes of the soul with
the torpid materiality of the organic life. Man has been able to transform into
vice that which only envelops the springs of his corporal renovation, by
means of the descendants, but there is nothing in it that refers strictly to the
superior nature of the Spirit. The mention of virginity when speaking of the
virtues of the soul clashes with the Spirit. Leave, then, to the body that which
is of the body and do not debase the elevated concepts of the soul, that seeks
God, with the gross manifestations of the body, that drags itself in the midst
of the fulfillment of the laws that govern its evolution, as mean only of the
progress of the Spirit, through the successive lives in the bosom of the
organized nature, until he achieves his definitive character of Spirit, that no
longer needs the human condition and he will not return therefore to a body
in order to participate of the intermediary life between the spiritual and the
material. Believe, then, that you debase your own nature with that of virginity
or non-virginity, since is always gross the idea, as it only refers to that which
puts in manifest the least noble as for to the form. In relation with the
objective, known is that the good intention honors all things and the honest
sentiments elevate everything, but do not stain the ideal with that which is
only inherent of the gross materiality of the human organism.¹ Erase, then,

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the words virgin and virginity in what refers to the religion in order not to
debase the elevated concept of this.
¹ What is considered a virtue is the effort that ought to be made in order to resist the natural
tendencies of the body, that lead toward the fulfillment of the Biblical precept: crescite et multiplicamini,
or, simply said, to the renovation of the specie. In the act itself there is not, then, virtue nor sin, being
a consequence of our own organization and obeying to a natural law, that ought to be fulfilled, but
which one can direct or dominate, up to suppressing its effects in oneself, or one can allow oneself to
be dominated by it as slave. It is a question of evolution: to some the dominion over their own nature
is impossible and they make an accomplice the physiology in order to make it believe thus; to others
that requires only a small effort, resulting invigorated their health, their intelligence and their character,
is spite of what physiology affirms. – O. R.

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 CHAPTER XVII
The family and the universal fraternity. The doctrines of Jesus on the particular.

I f humanly ought to be considered the matters, it could be believed that

the doctrines of Jesus had been brought well in advance to their
opportune time, since even now you do not comprehend the love
outside of the circle of your family and friends. If one were to look deeply
into your heart it would be doubtful if you really love someone else outside
of your own person. When, then, Jesus used to say, that all men were
brothers and that they ought therefore to have affection for one another, as
members of one single family, he placed himself in the position of a dreamer,
since ceaselessly, men was seen at war against the men, many times by mean
interests, dominating among them the lie, the distrust and the selfishness;
suited certainly to disunite the men, never to constitute families among them.
Is for that reason justly that the Messiah lavished himself in the repetition of
this essential part of his doctrines, saying:

″Just is and holy the love that you lavish to your parents, but
verily I say unto you that the Universal Father above all ought to be
loved than the father of one single family. And verily also I say unto
you, that if just is the love among the brothers of this human family,
just is thus likewise that the brothers of the universal family be loved
above the brothers of that single human family, since the universal
family is permanent, the Universal Father is also permanent, and the
brothers of this universal family are likewise to all eternity; while the
human family and all that which to her refers, is transitory, as all that is
human is transitory. You ought, nevertheless, to practice your
sentiments in the family, being that he that does not love the father and the
mother, how can he love his fellow men?
″You are all, then, Sons of God, before your parents and the last
one among you will attain greatness, through his work.
″There is greater rejoicing in the house of the Father, when it
enters one of his sons recently brought to the good, than the
perseverance of the just.
″The love of God inspires the love of the creatures, that are the
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 work of God.
″Those that have loved much is because they have lived and
suffered much, superior they are to the narrow circle of the affections
of the family; they ought to be the spokesmen of the Messiah,
abandoning all bond of the flesh, to become brothers with him in the
Father. Happy are those that thus comprehend my word, that has not
come to build on the narrow but on what gives eternal life and is of
eternal life″.

––Did my listeners comprehend the meaning contained in those

words? They did not comprehend it without a doubt and that is why, justly, it
was not communicated to you. But, thus likewise, with what is taught as said
by the Master, is yet to be comprehended: That love ought to be the
foundation of a well established society.
That the carnal familial bonds ought to be set aside for the sake of the
entire human family, toward which all are bound by the duty, while that each
member of a single family, is bound by the particular duty within the same.
But the true essence of my teachings remained hidden to those poor of
understanding and is that justly the reason why, in the tradition that has
reached you of my words, does not stand out manifestly that essence; it lacks
thus the spirit of what was said by Jesus.
When speaking to them of the men, it was of their permanent
condition of Spirits of which he intended to speak. Thus therefore, is of all
formed the family of the Spirits, being also eternal because the bonds of the
body are destroyed, while death is nothing in the spiritual, but the return to
life. The greater is the advancement of the Spirits in the things of the Father,
better guaranteed he finds himself between the bonds of affection and the
light of the soul, bound by them within the condition itself which that same
advancement had given him and united him to his fellow beings the more
closely bound, the greater is the attraction of love and of the affinities that
impel the diverse nuclei of Spirits toward paths also diverse, although always
within the common family, that form all the Spirits.
Thus, then, only transitory is the condition of the Spirit that has taken a
body and, forming carnal families, he obtains in them the formation of
spiritual bonds, that are those of love, which persist after the death of the

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body, binding him better within the spiritual family, that is the objective,
while the carnal constitutes only a medium.
The conditions of the human family envelop the high purposes of the
Father, who, through them, wisely gives rise to the most beautiful sentiments
between spouses, between parents and sons, between brothers and sisters,
transforming the hates, momentarily hidden by the veil of the flesh, in close
bonds of affection, that afterwards intertwine the members of the spiritual
family in points in which the remembrance of offenses or the wish of
revenge have left gaps of darkness in the mist of the fields of light.
No other thing in it is enveloped but what other times I simply said:
Verily, verily I say unto you, that only he that is born again will see the
Kingdom of the Heavens. But neither in that simplicity I was
comprehended. It is enveloped nevertheless in it, the key to the future of
humanity, in the eternal life that is reserved to them since all eternity. It is
therefore in the universal fraternity upon which the Spirit ought to rest,
finding in it the end of his obstacles in the path and upon her the effective
foundation to the solid edification of his future, as angel of light, Messenger
of the Lord.
My brothers, see in the stated the sublime religion of God, that reaches
all, inundating of light your consciences and pointing out to you the path
toward the happiness, by the fulfillment of the law of justice, that all entirely
is translated in the law of love, since being God the Justice is also the love
and is in the universal love wherein all justice rests and neither there is love
outside of justice. It constitutes the UNIVERSAL RELIGION that reaches
all and to all is destined to elevate toward the Father, who commands you to
seek the path of happiness through the freedom of your soul, that is attained
by the detachment of the material pleasures in order to vivify in the Spirit the
wish of good, the aspiration toward the truth and the absolute dominion over
all that is of the flesh, humiliating your body in order to force it to serve you
only as instrument, never as master of your will and of your pleasures.
Scorn the passing pains of the flesh in benefit of the true pleasures and
eternal of the Spirit. Everything passes in life with vertiginous rapidity, only
the good that has been done is reaped and all that gives aggrandizement to
the soul.

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 CHAPTER XVIII
The wretched human condition attracts the commiseration of the Spirits of light. It is
necessary the dematerialization of the Spirit in order to free him from the enslavement of
the passions. Jesus continues his work of redemption made difficult principally by the
obstinacy of the men in their materiality and lack of faith. They, nevertheless, as Spirits
that they are, are destined to the spiritual life and everything that to the Spirit refers
ought to interest them.

Y our wretched condition, offspring principally of the blind

attachment with which you attach yourselves to the terrestrial
things, moves us to compassion toward you, those of us that already
live in the midst of the intense clarities of the soul, that put in manifest
before our eyes the torpidity that, as heavy loads of led, oppress your Spirits,
impeding then their flight leaving them only to drag themselves amid the
filthy mud of the baseness, inherent of those inferior levels, that only by
cowardice you have not yet abandoned. Your obstinacy, above all is, then,
what keeps you enchained to that same heap of dust you stand on.
My friends, my sons, my beloved brothers, reflect with seriousness
sometimes on the wretched situation to which you find yourselves subjected
for not wanting to make a small effort of spirituality, this is, a small effort of
your personality upon the carnal instincts and mundane tendencies, inherent
to your terrestrial nature. That dematerialization is that which ought to lead
you toward the grandiose destiny that awaits you and before which,
nevertheless, perplexity you demonstrate, or fear and cowardice, rather than a
resolute action, which ought to happen. Flee therefore from that prejudicial
perplexity and embark with valor and trust the conquest of the empire that in
the heavens is destined to you and which paths the Son of God himself has
revealed to you, and he himself retraces his steps, in order to guide you by his
own hand…Would you go as far as to reject him again?...Would you close
your ears to his words, your understandings to his advices and your hearts to
the intense warmth of his sentiment?...Oh! Let it not be, then, again your
pertinacity and your blindness, cause of profound sorrow to the Being, that
suffered so much already for you, who to you lives consecrated and in whose
future principally fixed are with determination his constant glances!
Cast aside the vanity and the pride that blind you, impeding your
sentiments from confounding themselves with mine and to the glances of
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your faith from discovering me behind the simple words, but filled of love
and sincerity, with which I return now to present myself to you.
If certainly fulfills now the Messiah his divine mandate in better
conditions from those that served him in his anterior sowing and if certainly
also surround him with much more efficacy the elevated spiritual alliances of
which in the beginning I spoke to you, it ought not be forgotten either the
greater clarity and the greater subtlety in the study that has become natural in
him, offering to him with greater rudeness in the details and most profound
truths in the acts, the ingratitude, that falsity, the shameful claudications, the
lewd vices, the black obstinacy in the errors, the fratricidal hates, the
abominable betrayals, the horrible vengeances and the filthy relief of the
carnal passions, the whole of that dark abyss of the crazy fantasy of the man,
in the error and in the wickedness, clearly revealed is found, before my
distressed glances, having acquired sudden brilliance before my eyes the last
and deepest folds of the human conscience.
Do you believe by any chance that in the midst of your condition, so
far still from catching a glimpse of the true light of the Spirit, do you believe
by any chance, that the soul of Jesus could remain indifferent and cold? No,
certainly and neither can the celestial messengers that accompany him in the
fulfillment of his sacred mission.

Only love and the forgiveness bring as weapons Jesus, to the

fulfillment of that which in his hand was entrusted, because God
did not send his Son to the world to judge the world, but that the world
be saved by him. But this is his judgment: That the light came to the
world, and men loved the darkness more than the light; because their
works were bad. Because any man, that acts bad, abhors the light, and
he does not come to the light, so that his works will not be
reprehended. Thus, therefore, it also happens today with great regret to
my person, that absent I see from my side many Spirits, that ought to
have conquered major elevation and greatness and they fell back
instead in the path that with so much willingness they set off.

Retrace, then, your steps you pusillanimous men, remembering what I

already said to you before; The Heaven and the Earth shall pass; but my
words shall not pass. ″Look then, after yourselves, so that your hearts may
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not be weighed down of gluttony, and of drunkenness, and of the labors of
this life, and that will come suddenly upon you that day″…day of
responsibilities, that to all Spirit will come, as the days of the Earth, but that
within itself has its limitations, for what it signifies in so far as to the Spirit
has to receive as reward or as punishment, pointing out also a new phase to
his future.
You ought not be surprised of that which on occasions I said with
words like these: ″Verily I say unto you that this generation will not pass, that
will not happen these things″, since Jesus looked many times more in that of
the Spirit than in that of the man and although changed is the man, through
different incarnation, the same Spirit he discerned often. Thus also, his
judgments were formed more to the spiritual ambient, that resulted to him
more propitious and more harmonious, than that of the flesh. Therefore, his
appreciation of time different was completely of that of the man, since he
saw himself led to consider all the things almost as if present, such as with
the Spirit happens.
″And Jesus used to say to the Hebrews, that in him had believed: If you
persevere in my word, truly you will be my disciples, and you will know the
truth, and the truth will set you free″. Of these words, came out of the lips of
who called was the Master, has to come out light again, since it is said in
them the truth and wisdom greater than those that the man can understand.
Knowledge itself, in the physical order, of great advantage to the soul
also results, since it is of it, next to the good works, of which the soul lives,
and not of incentives only material. The man soul is envelope of a body,
through its astral ring, as I already said it to you, and only through the body
participates of the carnal nature, to the purpose of advancement. It takes thus
adaptation among the things of the Earth, to the enrichment, with them, of
his own person of Spirit. But you, rather than to enrich of those things the
Spirit, form with them a chain that to the Earth ties him and upon him
weighs down as impediment of his flight. To dominate, then, above all, the
body and its appetites and to raise himself, superior in the will and in the
character, above all that offers him his temporary sojourn in the Earth, the
first and foremost ought to be to your Spirits, since, as such, destined you are
to the glorious life of the Spirits, participants of the greatness and of the
wisdom of the Father, that toward you sends his own Son to say it to you.
Elevate, then, constant prayers to the Father so that He will illuminate your
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consciences and He allows you to see clearly the truth of what I say to you
and the truth of my own nature; before which you persist again in closing
your eyes hindering the loving purposes of the same Father that brilliant
reflections make emanate from the Son, that with constant effort calls you,
having he placed also the passionate warmth of his sentiments in all of you.

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 CHAPTER XIX
The true spirit of the preaching of Jesus.¹

I ought to repeat to you once more, my beloved brothers, that never the
Spirit of my teachings was comprehended, resulting in part
precisely the opposite of what the Messiah had proposed himself,
since these resulted in motives of major disagreements among the men, while
they sought to the contrary to reestablish the unity of the doctrine, through
the unity of the sentiment, raised this to a prime cause and essential of the
doctrine itself. It was not, then, his purpose to bring a new religion, but to
bring THE RELIGION, since from the Father, to it he received order.
Within THE RELIGION, afterwards, all that to the sentiment and to the
morality refer, would find its place, to the more finished glorification of the
Most High, through the fulfillment of his sacred laws.

¹ The true spirit of the preaching of Jesus was never comprehended, having his own teachings
served as motive of discord, while his objective was that to procure the harmony of all the sons of God
based on one religion, that, by the same reason, ought to be the Universal Religion, of which he justly
always calls himself the founder, constituting a chain of union among all the sons of God, that by the
fact of being, are destined to seek one another and to love one another, as brothers that they are. Adds
also the Master that the intellectual progress is equally necessary, but it could be deduced of his words
that the moral and the intellectual go hand in hand, since in the virtuous man all tend toward the
activity and the progress. The thought takes in the brain only the form that permits it to be translated
into words, but it is not the brain that forms the thought. The sensations are only excitants of the
thinking faculty and they lend him new motives of development, but the thought is inherent only of
the Spirit. – O. R.

With the passing of time, nevertheless, corrupted greatly his teachings

the same ones that, introduced themselves before the men as masters and
depositaries of them, erecting a temple of disunion with practices that did
not envelope the purposes of the Messiah, such as he demonstrated them,
when he had done works of love in the day of the Sabbath, while the Mosaic
law forbade it, which he came nevertheless to reestablish and not to destroy.
Thus also when he drank water from the Samaritan and when he
demonstrated that the fellow man was the Samaritan that had compassion for
the injured man of the parable and he healed him and lent him all his
protection, and when he said likewise to the Samaritan: Woman, believe me

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that the time is coming that, neither in Jerusalem, nor in this mountain
will you bestow to the Father the prayer that to Him is due. With this
and with the previously pointed out and many other things said of equal
meaning, clearly referred Jesus to the UNIVERSAL RELIGION, that would
reunite in its bosom, by the love, all the men, Sons of God, and therefore
brothers, destined to know one another and to love one another. Temple of
all and to all was therefore that which came to erect the Messiah and to it he
referred when inspired by his inner vision, he said to the Samaritan: Woman,
believe me, that the time is coming that, neither in Jerusalem, nor in
this mountain will you bestow to the Father the prayer that to Him is
due. What that means is that the times have slowly being prepared, that are
now about to come, in which neither within a determined place nor within
different religions will the prayers be elevated to the Lord, but in the only
temple and religion of your hearts and of your consciences, this is, within a
single religion to all. UNIVERSAL RELIGION, therefore, which single
precept to all, is enveloped within the sincerity and elevation of sentiments,
combined to a vehement wish of progress toward the truth and the good.
This, that seems so simple, much needs to be learned still, so that by the
majority of the men may be comprehended, being for that reason necessary
the new presence of Jesus in order to destroy the false concepts that to her
are opposed and that are being taught, as by him said. Thus false is and from
all points absolutely false is the insistence with which my beloved, but
blinded, disciple John gives material color, carnal reality, to that said referent
to the transmutation of the bread and of the wine into the same flesh and
blood of Jesus.
It cannot be doubted certainly that the written, quite different is of
what was really by him said; but he, that heard from my lips the figurative
form of my words, through which the spiritual concept of the phrase was
evident, could have very well left more clearly expressed the truth. He says
nevertheless that he did not say anything that could be taken materially and
he never believed either that could take place someday such strange thing, as
that to change into flesh of the Master the bread and to swallow him to the
salvation of the souls. He confesses other committed errors, although always
with the best wish and with profound love to the Master, he confesses
himself culpable of exaggerations and of arranged miracles that such never
happened, but as for what gave rise to the Eucharist, he did not speak as he is
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made to have spoken and neither he thought remotely in the material
meaning of the flesh and of the blood; it was only his will to give to it
importance, to give life to the form, thus as also had done the Master.
I already said to you, then, and I confirm it to you with vehemence,
which was the spirit of the preaching of Jesus and which purposes it
enveloped, being that I sought as primordial base the most universal
sentiment: the love. When love will have formed the essential element of the
human relations, all the hearts would beat under the impulses of one only
religion, that certainly would be that of love and that would result nothing
more than the rope of union between the loving solicitudes of the Father and
their grateful repercussions in the heart of the sons, who would elevate thus
before the sublime throne of the Lord, the most pure and significative of the
prayers, the only one that certainly, pleases Him: the prayer that from the
heart comes up to God reaches, such as I repeated them in my teachings
to all that listened to me.
Thus, therefore, through the open door of the sympathy and the
affection, easily pass new truths to the knowledge of the man, that of good
faith devote himself to the new doctrines, doctrines that on the love have
also elevated themselves, as consequence of the same. This is certainly as for
to the virtue and to the moral is concerned, since it must not be forgotten
that, at the same time that through the moral, through the knowledge also
ought to elevate the Spirit, but it is in the moral, through the religion
essentially, that is enveloped the official mission of Jesus, as it was and is in
her and of her the foundation and the mean of her spiritual elevation.
Oh!...Believe me, then, my brothers, that he that raises himself to the levels
of the most pure moral conception, in all its amplitude of the good and of
the religiosity, believe me that participant is, indeed, of all the splendors that
the divine intelligence scatters in those levels to which the Spirit has arrived
since it ought not be forgotten either, that in the virtue is enveloped also the
labor, since the inertia and the laziness are always found together with the
darkness of the backwardness, never in the midst of the splendors of the true
apostolate of the human progress. But, since all ought to be acquired by the
efforts of each one, I see myself forced to manifestations of a nature outside
to my true ministry. Is thus that I have already manifested to you the manner
of the alliance of the free Spirit with the Spirit united to a body, to the
teaching of what is convenient to know to man to his advancement. Thus
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also I gave explanation of the manner how the Spirit assumes close bonds
with a body, given birth to man. The only thing left to say is that the man,
being first a child, since the conception has lost already the conscience
inherent of the free Spirit, and it begins the development of the human
conscience, which is located in the brain and partially (in its mechanical
function, this is, as to the impulse) also in the heart, no matter that it may not
thus seem to you, it is assuredly who first perceives what is translated by the
sentiment in the man and consequently the Spirit has close bonds with it, far
more so than with the brain, although is in this, on which the Spirit more
continuously and more consciously act; but the bonds that best bind him to
the body are those that are found connected with that portion of the body,
of a large group of nerves, that is above the stomach. Those, the latter also
are the last ones to break off from the reciprocal imprisonment of both
principles, the Spirit and the body, when death happens. The intelligence and
the individual will is in the brain certainly, as many times has been said,
wherein these work, taking form of human thoughts, since you ought to
know that the thought does not have the form of the words, but in the brain
is converted thus, to humanize it, that means that it gives to it material form
so that it can circulate practically in the world of the senses. If the thought
were to lack the material forms, it would have not been translated into words,
and language would have not appeared and the thought would have remained
orphan of alliances with the human body, which could not have had
happened, since it would have had lacked the purpose of the incarnation if
the thought would have not had the means to its execution and
advancement.
Do not believe in the appearances that supposes the thought as
offspring of the sensations that from the outside toward the inside receive
the soul, no, the outside awakens in the Spirit the idea that he already possess
in embryo. That which you call sensation is first the stimulation to the
thought and afterwards it suggests to it a new form, that is engraved in the
brain to its association later on with new impressions, the whole of which,
finding little by little their reciprocal relations, conclude in a harmonious
whole, given rise to reasoning. The brain is, then, the material organ of the
thought, as the vocal organs are of the word, but the thought exists before
the cerebration and the word exist in the brain before the lips formulates
them. Undoubtedly these matters are intimately linked in the man and they
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cannot be divided, however death does it, without losing the Spirit his
thinking faculty, but rather results increased by his freedom of the constrains
of the flesh, finding himself also enriched in his well of ideas, by the progress
derived of the works and struggles of the incarnation. What is, then, of the
Spirit, of the Spirit is and what is of the flesh, of the flesh is, one and the
other are linked under the power of the laws that from the Father come since
all eternity, but never one is the other, instrument ought to be to the
advancement of the Spirit and fulfillment of the supreme law of progress,
fulfilling thus the will of the Father, that is the last cause and the first, the
only motor of the entire universe.

"What is born of the flesh, flesh is; and what is born of the Spirit,
Spirit is.
The Spirit blows everywhere; and you hear his voice, but you do
not know whence he comes, or where he is going″.

It is true that these, or rather similar words to these were said by the
Messiah, given to understand of the new births that the soul takes in the
Earth by reason of her advancement, they do not contain therefore the same
intention that he gave then and now he gives, is to say, that he wanted to
explain that the material body comes from matter, but the soul, that gives to
it personification, comes from the world of the Spirits; it is not given to us to
see and to touch with the senses of the body, because also the soul only by
the perceptions of the soul is appreciated, but in the meantime birth takes
place by the alliance of the Spirit with a body, that ought to be his
instrument.
Therefore, what is of the flesh, flesh is, and what is of the Spirit, Spirit
is; but all is one to the progress that is the glorification of the Lord. All is one
and certainly, one is nothing without the other; the Spirit will not gain
advancement and the body sterile would result in its development without
the goal of the intelligence.
From the whole of it can be seen that the person itself is the Spirit,
which with time, with the work and the rectification of the sins, that he
committed by his torpidity, is able to elevate himself up to the truth and the
justice, not in one life assuredly, but in many. He does not bring in each life a
recollection of his previous life, because he himself flees rather from that
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recollection, which he is able to do by his imprisonment in the flesh and
because in his brain everything is formed anew, by the impressions that he
gathers and matches so that out of them will result orderly linked, this is,
reasoning, but reasoning with the element newly gathered in the recent
corporal life. The Spirit could very well, with some personal effort and aided
by his alliances in the other world, conserve the remembrance of his past, but
this could never occur to him, since it would occupy his brain and it would
waste his energies to the remembrance of that which justly is convenient for
him to forget and which he has returned to the Earth to forget. Thus, then,
those that keep recollections, and there are many, is by spontaneous cause,
due to their high morality.
The high morality certainly is what gives major progress to the Spirit,
since she places us at the center itself of major truths, which place themselves
in evidence with such clarity, that he not only comprehends them, but he
participates of them, as if he intervened in its governing by mandate of God.
Ah! Be, then, great of soul, be truly good and do not fear, because the entire
Universe will belong to you, as true Sons of the true Father. Do not confuse
yourselves with so many doctrines, when the facts are those that count, and
these governed are by the Father and not by the doctrines born out of your
heads. And I said it to you and I again repeat it to you: love, love always,
forgive, forgive always, and do good, do it always, even to those that do you
wrong. You will see thus elevated your Spirits, whence the hour come,
elevate themselves upon clouds of light toward God, in the midst of the
perfect joy that only to the angels is given to enjoy.
The Messiah wishes he could introduce himself in close alliance with
your Being so that his palpitations will find resolute echo in your hearts and
that the light that justly illuminates his intelligence could equally shine in
yours; but above his wishes rests the fulfillment of the laws of justice that
rules the moral world; is, then, that to his wishes ought to respond yours with
equal intensity and they do not do it. You see meanwhile that the word
difficult is to Jesus finding himself so far away from you, that you do not
attract him by the magnetism of the sympathy, this is, by the sincere love. My
own interpreter finds this task difficult, by the enormous distance that
separates us, by the many intermediaries that form the chain, that from Jesus
reaches him and by the complete lack of help on the part of those that
surround him and toward who these words are nevertheless directed.
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 CHAPTER XX
When Jesus pointed out childhood as example to be imitated in order to attain salvation, he
wanted only to refer to its lack of malice, but in no way to the lack of knowledge. Jesus
recounts his impressions at the moment of the disincarnation and his manifestations with
the disciples, being Peter who best perceived him. He responds to the supposition that
makes out of the person of Jesus the outcome of the feats of three bandits, that fought to
maintain alive the patriotism of the Hebrew town and to bother the Romans anyway, that
were in end the possessors of the wealth. Although such thieves did exist and countless
others, he had nothing to do with them. After his death, what gave unity to the
propaganda of his doctrine was his permanent inspiration in the bosom of his Church,
which teachings will become widespread, as it already happened that, in spite of the
silence that the historians kept of her, she came to the knowledge of the men and that thus
also the same ones that today do not give credence to the words of Jesus, will believe in
these communications, as being the work of Jesus and they will respect them.

I
f certainly the innocence of those that will participate of the Kingdom
of my Father will have to be as that of the tender children,
because of such is the Kingdom of God it was not meant of the
intellectual backwardness of the child, but only of his lack of malice
toward the sin of which the Messiah had spoken about, and it is not
certainly the malice of the sin what could add, greatness or some
advancement of the intelligence in the Spirits. Ill interpretation makes
therefore those that believe that the knowledge of the things and the works
of the intelligence are not necessary to your salvation. It is necessary that you
comprehend that the truth ought to be sought in the essence of the teaching
and not in its form, since this has to be that which lend the medium in which
is spoken and the ambient in which the teaching is produced. Thus also, if
the teachings of Jesus always comport, more than anything else, the
meekness, the humility, the forgiveness, the resignation, the clear conscience,
reaching up to the innocence of the mentioned children, was because these
things were above all necessary in those times and in the midst of those
towns of so much hardness of heart, of so much wickedness and of so much
falseness. Today still those teachings are above all necessary, since the
egoism, the ambition and the same needs cause continuous violence in the
Spirit to his advancement in the intelligence, and thus naturally the
advancement of this first is in the Spirit, than that of the moral. Such is seen
in the manner of the things and such believes the man in his egoism;

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however, verily I say unto you, that he that has reached a higher level, greater
happiness he will have reached, when he finds himself again in the world of
the Spirits, greater will be also the extension of his perceptions and clearer his
vision. This means, then, that in it also ought to find the intellectual
advancement.
Many times I perceive your wishes toward the knowledge of the nature
of the Spirit after having abandoned the material body and I have allowed
this wish to ripen especially, until I become convinced myself of the lack of
faith in the revelations received, that entails nevertheless the truth, up to
where the human word consents it.
The actual revelation so amply comes, that it reaches everywhere and
such is its manner, that in all the classes gain insinuation, because it is
inherent of the charity to be adorned in order to be received by those it has
to favor. Thus therefore, do not believe that the whole truth is given to you,
but only that which your advancement entails and even this itself is clothed
in a manner as not to deflect harshly with your other ideas of the anterior.
The advancement of the Spirits entails manners quite different and it ought
therefore continuous demonstrations of tolerance and conformity in
everything possible, because an equal truth, viewed and accepted by two
Spirits is viewed in a different manner by both; seek that the essence be the
same.
In answer meanwhile to your wish, I am going to relate the matters just
as if I had recently stopped being among you. Although being complete my
lucidity, the intense physical pain and moral had given way to the weakening
of the will; but suddenly it presented before me much light and much clarity
of Spirit. It was not, then, my accustomed insight in the persons and in the
things, but rather the presence of my whole past and of its relations of place
and of persons. Everything presented before me with great clarity. It took
over me afterwards an intense cold sensation, that penetrated deep into my
bones; the tongue appeared as if attached at its root, the body experienced
several jolts, the vision grew dim and the noises with rapidity faded away; I
heard still the last sounds of voices quite far and muffled, when a new jolt,
that seemed to me the strongest, changed completely my situation. A
delicious calm filled all my being and a soft breeze caressed my cheeks. It
seemed to me to be hearing a soft whisper of voices around me and I was
able just then, in the midst of a profound sigh; to pronounce these words:
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 ––Mercy on me, my Father!...Stay still, God hears you and He is
with you, answered me several loving voices in unison. I felt during
some time filled certainly of something as evident promises of an
indescribable happiness, but without being aware of my state. I realized that
death had taken place, but the sudden change in the manner of perceiving
the ambient and of feeling oneself filled me of confusion, but confusion
without agitations, since behind it one had the presentiment of calm and the
well being of the soul. Very soon, nevertheless, I was becoming aware of my
new state, and, after a few hours perhaps I stood up, I touched my body, that
seemed to be the same as always, and I looked at everything around me,
without realizing that I had already been seeing everything, even before
opening my eyes, that seemed to me to have been always opened, prior of
standing up and prior of moving. Thus, therefore, all that was of interest to
my Spirit, all clearly I saw before my eyes. At the same time was lifted the veil
that concealed to me the past, concealment nevertheless much less than in
the rest of the mortals, and a most intense anguish took over me for a few
instants, when I considered the immensity of the sacrifice made, now and
before, in order to lead humanity by the straight paths, ending up always in
dragging myself as victim of the human torpidities. The truth of the matter is
that, according to the just law of God, the poor, the martyr, the victim, sees
himself raised up to the seventh heaven of his progress, while the powerful,
that despised his word and made him suffer, continue dragging themselves
amid the human events greatly inferior. Meanwhile everything in my person
seemed to me the same as before, but all perfected, lighter and more
beautiful in the semblance, as if of light were the whole body itself. I stood
up and I began to walk as when I found myself among you. The friendly
Spirits surrounded me quietly although with a semblance of the most tender
affection and commiseration. In that moment I felt a sudden and intense
wish to see those of my Church and in that same moment in the midst of
them I found myself. This was, one of the things that contributed to the
clarification of the manner of my new existence, since suddenly I deduced
that the apparent materiality of what surrounded me, work was of my own
Spirit, that endeavored in dragging himself, when were calling him the
superior spaces. I again realized, then, that in the Spirit the thought is
everything, while in the midst of the body he resembles only a caged bird.
Thus, since that moment I granted to my thought all the amplitude of its
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action and since then ended for me the so called spiritual confusion, even up
to three days had passed, and longer still, something was missing still to the
complete dominion of that which surrounded me.
I ought to point out to you that when I found myself among my own I
saw myself as entirely material, as if death had not occurred; I was, then, just
like the rest, although I soon had the painful impression of my isolation with
respect of them. Peter was who really heard my voice and comprehended my
word, the others only the intuition of my thought and the influence of my
presence perceived, notwithstanding their loving effort to give to my
presence among them greater material reality. What from that moment they
all clearly perceived was the inspiration of what they had to comprehend and
to teach of my doctrines. To them justly was due the unity of criterion in the
preaching that very soon the Apostles began to carry forward with the theme
of my teachings. Spiritless and with some apprehension first, but soon
afterwards with great and real enthusiasm. Certainly, mixed together were the
resentment and certain tendencies toward the wish of vengeance with the
forgiveness of the offenses and with the love toward the enemies that the
doctrine imposed, and it slipped out also once in a while covert threats and
prognostications that demonstrated the Son of God as ready to cast upon the
torpid humanity the rays of the wrath of the Father; but, by dint of
perseverance in the influences continually brought on the Apostles with the
inspirations that from Jesus they received,¹ it became possible to soften the
sentiments naturally asperous of those men little cultivated, whose modalities
my teachings and my examples were not able to modify completely; in as
much as the same Master had demonstrated himself, in two or three
occasions, harsh and even inexorable with the recalcitrant sinners, with the
hypocrites and traffickers of the word of God. Jesus certainly, in those
occasions, forgetting the nature of man, dual in his essence of soul and of
body, and immensely backward in his spiritual hierarchy, by his blind
submission to the animalistic instincts and to the impulses of the flesh, had
abandoned himself to those ardors of the soul, inherent of the Being that is
asphyxiated in the midst of the heavy atmosphere and profound darkness
that the vice and the ignorance entails in the moment itself in which he
contemplates very near before his eyes the clarities of the elevated spiritual
ambient that correspond to his advancement and that he has come to offer
to the men in exchange of their situation of darkness and putrefaction, at the
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cost of some labor, of some morality and some of that well understood love
of the self, that makes man loving toward the rest of men, surrounding him
for that reason of affections that always come back to him to his own
benefit….Oh! When will men comprehend that only in the spiritual love they
will find their aggrandizement and their happiness in the future?

¹ Only a Jesus, assuredly, could elevate himself above the passions, to the point that he seemed
to be favored with the indulgence of others.

How difficult is to men the comprehension of the simplest things, if

indeed they bear relation with the sentiment of love, to which he is still
refractory. It is there that I stumble upon now, in the brain of the man that
serves me of instrument, with a strange exposition that has been made to
him referent to the feats of three famous thieves, that in India reached great
renown, fighting for the Hebrew nationalism. That which about them is said
and is supposed, coincides with the prestige that Jesus reached in those times,
alleging that with the elements that those personages offered, could have very
well given life to the supposed personality of Jesus by the lack of references
in the matter and by the novelesque spirit of the town, resulting thus, that the
words of Jesus were nothing more than what happened with the three
pointed out bandits, whose imagination constantly hostile to the roman
domination and in permanent war against the rich and the powerful, who
were all roman citizens, constituted the militant Hebrew nationalism and a
seal of glory to the town that supported them, placing in serious difficulties,
in more than one occasion the imperial authorities.
Those bandits certainly existed, and many others also, that made
common cause their robberies and wickedness with the criticism that they
made of the injustices of the foreign rulers and of the abuses and oppressions
of the rich against the poor. But their lives were of vices and of crimes, their
consciences, caves of darkness, horrible dens of desolation. They robbed the
Romans more than the Hebrews, because they were the owners of the wealth
and they killed them preferably, since they found it necessary to the robbery
and also because Romans were those that endeavored to impede their
outrages. Undoubtedly, in the first steps of my public life, being still very
young, I saw myself dragged toward the groups that conspired in silence
against the oppression and exaction that the town suffered and that were day

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by day augmenting, but those associations entails the purpose of the sacrifice
of its members to the freedom of the town and never were their purposes
the depredation and the homicides. Those were the only groups in which my
ardent soul could find certain perspective of personal sacrifice in favor of the
weak and disinherited. Truth is that the words of hate and of vengeance that
were heard in those reunions, clashed painfully with the sentimentalism of
Jesus and they brought confusion in his mind, when seeing everywhere that
the clash of ideas, clash was rather, of passions and that behind the
appearance of truth and of justice, only the low purposes of personal
convenience and of the satisfaction of rancorous sentiments; even under the
same mantel of religion I discovered very soon the hypocrisy, instead of the
love to justice. But certainly those were the first nationalist groups that gave
the first thrust toward the awakening of my mission, still dormant in its
purposes.
I ought not forget to confirm the lack of publicity of my work and of
my name that with justice is affirm, but badly applied in the negation of my
existence, since known was the work of those bandits, to the Romans
principally, being they their victims. Up to the Capital of the Empire itself
were officially taken their works, with their names and every known detail.
The travelers also chronicle took with them of what happened. The son of
the carpenter of Nazareth, instead, was only followed by the poor, by the
unfortunate, by those that only by the sorrow are bound in the Earth, by
those who no one seek, of who everybody flees from and that not even a
thought of them is wanted . . . For who and for what would I give a written
testimony of this? –– Only God lent prestige to the work of the Son because
it was the work of the same Father that sent him, and there is then that
without mention of the men of letters, who on the contrary endeavored to
cast him into the oblivion, there is that the son of the humble carpenter of
Nazareth, without a single testimony of some worth and with many
negations against him and the greater number endeavoring in his prejudice,
there he is affirmed by the people, in his person and in his work. Thus also,
useless will be for you to close your ears before my new word, since she will
be heard and affirmed by you yourselves, that deny her and that you close the
eyes in order not to read these my dictations, written in fact with the same
hand of one of the men that has least believed in my person and that has

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most despised my work, as the work of an unconscious hallucinated, without a
home and without an honest job.
He himself can give testimony, with the pen with which his hand the
stated he writes down on the paper, and, still respecting his silence, I want to
ask him, to the major light of his own intelligence: what induced him, what
force impelled him toward the radical change undergone, if only of
testimonies contrary to my person he occupied himself with the sincere
conviction that it formed a great mystification in the history of humanity?¹

¹ Fully convinced now that it is really Jesus the author of the Life of Jesus, Dictated by He Himself,
as he is also of these communications, forming an amplification of his life and a complement to his
teachings, I confess that prior of thinking thus, I had taken a true dislike to the person of the master,
not precisely to the person, but the role that has been bestowed to him. Incapable of harboring an ill
sentiment toward anyone, my dislike was centered precisely on the fabulous personality that, according
to my understanding, had been formed under the name of Jesus, attributing to him all that the Vedas
say of Christna. I still believe even now, that with the only human elements that we possess to that
respect, nothing can be said for sure in respect of Jesus. As for to the causes of the radical change, they
ought to be sought in the continuous chain of manifestations, so evident and astonishing, that I would
not be capable to refer them. It is not that my positivism has not changed in the least, it has only
modified itself. To what I had always rebelled against, to which I was entirely refractory, was the belief
that Jesus have had the clear knowledge that he was going to die for his doctrines and that he accepted
death with entire knowledge of its necessity to the triumph of these. In short, that he had a perfect
conscience of what was going to happen and that he accepted it for the good of humanity. Today I
have of it the most profound knowledge. Ovidio Rebaudi. – Medium XX.

Don't you see in all of this the hand of the Father, that, through paths
least expected, makes his word of life reach the heart of his sons? In vain the
Spirits of darkness pretended to raise an insurmountable wall to the march of
the preaching of Jesus and useless also will be that the human caprices lend
their support to the satanic work, since above all hovers the Father with the
purpose of the salvation of all his sons, since God does not want the death
of the sinner, but that he lives and that he redeems himself, since in the
end all will be saved. He is not the God of death, but of the living.
Rejoice yourselves thus in these, that these are the signs of the times,
since is deduced clearly from it, the greatest comprehension attained by the
men, their major insight to the things of the spiritual plane and their greater
capacity to the perception in the world beyond.
But I must add further, since, even the stir that is being raised around
the phenomena of the Spirits, ought to diminish and they will reach major

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silence, while these, my words, without stir, will have already quite simply
found their place of preference in an immense number of homes…Do not
reject, then, my words now, because what I now say to you, I already
said it to you before...Come rather to me by the humbleness and by the
love; call me with the soul, that soon next to you I will be.

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 CHAPTER XXI

He again says something referent to the disincarnate Spirits in relation with the incarnate
and he combats the abuse that is made of the so-called myths in order to explain
personalities that were first distorted, to have the right of denying them afterwards
declaring them myths, in such a way they avoid the heavy task of sifter. The towns that
would have created myths of elevated meaning, would be at the level of the conception
of those ideals and easily would have created also personalities of such elevation. He
affirms that his teachings were in part adulterated when these reached the West,
principally in Alexandria. That in the Gospels, some things that were not said by him
and that in his anterior communications he did not point out for fear that it would be
greatly doubted the authenticity of his new communications.

M Y BELOVED brothers, some things I have manifested to you already

of the Spirits that left their body in the midst of the material world
in order to live among their families of Spirits. I now come again to
add something else to the aforementioned; but, it is necessary that you
understand how difficult is the comprehension of what in one sphere
happens to those that in the other sphere inhabit.
The idea of what you call myths entails, in general, greater truth than
what you exaggeratedly suppose. Is to say, that you see in the creation of
myths that would even form personalities without real existence and only to
give form to the myth. The towns that reached those conceptions, possessed
also men that to those levels reached, but they were surrounded, as my own
person was surrounded likewise, of the ostentatious recourse of the
miraculous and supernatural. When, then, found the contemporaneous, in
the tradition or history of the men of the past, a great number of meritorious
acts and much greatness of soul mixed with fables of the supernatural and
miraculous, they rejected everything, as if everything were a fable and such
rejection happened for not wanting to undertake the task of sifter in order to
separate the truth from the false. Thus, then, great exaggeration is produced,
defining as myths what happened with Homer, with Pirro, with Alexander,
with Socrates, Archimedes, Cicero, Caesar and all the great men that
humanity had. Great exaggeration therefore, is also and quite stupid the
judgment of those that take as myth likewise the life and works of Jesus. Only
if they were insane could they comprehend such affirmation, when so
numerous testimonies exist of the reality of Jesus and when the spiritual
human element logically entails since long before personalities of such levels
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as those that to Jesus are attributed. But, it is far more difficult to be a sifter,
to the separation of the false and of the truth, than that of embellishing the
truth somewhat, without seeking much and lest to weigh and to analyze, in
order to make out of everything a simple myth…How easily is brought thus a
solution to all the things, by the simplistic Spirits! –– But the truth is always
the truth and it cannot result of artificial adaptations, but only as it is, has to
be. Do not seek, then, to obstruct the truth, oh men incapable of feeling it
and to conceive it!, since the closest to her you will be, the greater is your
sincerity and simpler the paths by which you will seek it.
Thus, therefore, Jesus came into the world the same way other man
came into it. There is nothing that confirms what is said referent to the
happenings that would have surrounded his birth and just as infantile entails
the judgment of those that saw the supernatural in abundance mixed with the
birth and life of Jesus, as the judgment of those that, accepting the
appearances of it, as if the miraculous ought to be seen mixed with all that of
the Christ, treated afterwards as myth the personality of the Master. –– Was it
not more judicious, of more mature judgment, to study the matters in order
to assign to Jesus the just place that was due him, instead of converting him
into an impossible personality, to label him thus a myth, introducing a grave
error in the human history?
The same as to distort the history of a person as that to make it
pass as myth, which in fact consequence is of the first, work of a lie is only.
Thus also, in many other cases, almost in all could be said, the
personality remained hidden by the confusion of the events that occurred
with other persons and in other times. But the essence entails the truth
always and not the myth.
Are placed justly the greatest myths in the midst of towns least capable
of creating them.
In some occasions certainly, there is basis in the recognition of myths,
but quite often the men, incapable even of comprehending certain elevated
actions, make them form a part among the myths, and myths are also the
Beings capable of raising themselves to those heights.
Without a doubt, my life and my works suffered a strong shock as they
passed again, after my death, from India to Alexandria, to Greece and to
Rome. The events were gaining prestige, reaching new modalities, to the
point of finding in Alexandria coincidental means between the new
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revelation brought by the Son of God and the old beliefs of the ancient
Orient, predating afterwards the same birth and conduct of the Messiah to
those ancient times, changing the whole of it into one single thing, that they
confused, making out of everything flesh with the person of Jesus, which
converted itself into a strange thing to him. Thus was Mary's virginal
conception; the death of the innocent; the second person of the Divinity,
being also God; the blind that came out seeing, the deaf, that heard; the
paralytics, that stood up and walked; the dead that were
resurrected….Nothing of the whole of it, nothing believe me in the name of
your God and mine, in the name of your Sovereign and mine, in the name of
your Father and mine, Jesus did nothing, and no one either, I can assure it to
you also, no one did it before either, since the eternal laws and immutable of
God are not subject to contradiction not even for one single moment. Thus
also, and only thus, can the perfect justice have in the entire Universe its
absolute dominion, since small deviations from the straight path of what is
perfect, convert themselves in infinite deviations when the infinite is
understood; it is seen certainly the point of departure, but not of its arrival
and it is only perceived that the line suffers greater deviation, the more it
leads to ones advancement. What this means is, that if the laws of God could
possibly undergo modifications, proof would be of his lack of perfection and
that the consequent mutability would void all fixity to the plan of Creation.
Certainly, the finished knowledge of the laws of God grants the possessor
means to the execution of grandiose works, impossible still to be conceived
by your backward intelligence, but there are the Beings that to such heights in
the knowledge they have reached, to collaborate, since now and since they
reached such progress, in the immense work of the universal evolution,
rather than to descend to the Earth to glory of their power and their ability,
amid the confusion of the infantile population that populates your sleeping
Planet.–– Oh, No!....Do not pretend the absurd and the impossible!...Too
infantile, you ought already to comprehend it, is the idea of a God
abandoning the Universe, in order to imprison himself in a mortal shell, and
to belittle all his attributes, up to the point of becoming equal to the
inhabitants, so lacking in intelligence of this clod of Earth, with the object to
consecrate to them, to them exclusively, all his infinite greatness, going as far
still to violate his own laws, previously immutable, so that they will
comprehend, believe and be saved; as if all that were not sufficient, He
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surrenders himself…He, the only one that He really is…He, the Infinite, the
Absolute, that which cannot stop from being not even an instant, nor suffer
changes, He,…God, made man, surrenders to the corporal death, so that
men live of spiritual life! –– Can't you see that it is even a blasphemy against
God the use of such little respect toward his supreme person?
It thus happened therefore with the religious idea among the men, the
same as with the evolution of the rest of the knowledge. Is to say, that of its
embryo has and will continue to prepare itself until it reaches the heights that
correspond to it, but in her long journey the ignorance and the fanaticism
gradually adorned it in an impossible manner and the false interpretations
later on distorted it greatly still. It happened afterwards, that as my doctrines
passed from India to the towns of the West, they sought to embellish them
or to give them greater importance, adding to it what in the old religions of
the Orient was being taught in respect of the trinity and other precepts, that,
as I said to you, I had not taught. Thus resulted also, my own person quite
adulterated, writing also what was called Gospels, with all that change I
mentioned to you and that entails but falsehoods.
In the communications previously given by Jesus, this is not
mentioned, since, if even without attacking the Gospels, my word was not
believed, lest it would have been, if in opposition to those writings, she
would have from the beginning revealed. The time has come in the meantime
to give its true place to each thing, and I repeat it to you still, that these will
be seen, my new explanations and teachings, taken in the entire world, by
those themselves that until yesterday did not listen to them and denied them,
incredulous of their true origin.

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 CHAPTER XXII
Jesus speaks of the efforts put forth by Him in the cities of Galilee and of his little success,
insisting anew in the power of the true faith. He refers also to his limited action in
Samaria and the reasons of that limitation.

A FTER his new teachings of the coming of the Kingdom of God, in all
the territory of Judea, and that of all the things he ought to
prepare himself in advance, erecting a temple of love and of justice in the
hearts of men, with much more energy he returned to the lands of Galilee;
that above all were the most refractory to the words of the Messiah, and
although very little disposition he reached, of Capernaum nevertheless
excellent elements to his work were added, gathering up to seventy disciples,
and still more, entrusting to them the teaching of the new doctrines
throughout the surrounding places. Is to say, therefore, that before and after
my long pilgrimages through faraway lands, from Fhilippopolis, Sidon, Tyre,
Damascus and farther still through Syria and Phoenicia, many times through
Capernaum principally, Bethsaida and Corazaim passed through and stopped
in his travels the Messiah, in order to give also in them evident testimony of
his ministry, in so far as the customs allowed it and exigencies of those times,
in which presumably all true Messianism had to give faith of itself, not only
in the knowledge of the divine sciences and in the sanctity of life and in the
dominion of the truth of the words over the rest of the orators of the
Synagogues, but also in the power of the supernatural, that had to
accompany any true prophet. Jesus found himself placed well above the
prophets, as the Son of God, the Messiah promised in the Holy Scripture,
the Savior of the world, and such enveloped really his high mission, as you
well know, but not, it ought not be the miracle, certainly the violation of the
immutable laws of God, the absurd, in end, it could not have been, nor it
could be, the evident testimony of his Messianism, which demonstrations
instead ought to rest in the evidence itself of his elevated ministry, evidence
that was put in manifest already with the particularities that surrounded the
birth of Jesus, multiplied and magnified by the popular fantasy, thus also with
the first steps of his conduct in the Temple and in the midst of the family,
even before being sent to study in Jerusalem. It is not to say certainly of the
miracles, that did not exist; but it is necessary, my brothers, to bow down

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before the high designs of God, that through means incomprehensible
to men surrounds the truth in each epoch of the form of prestige most
convenient to it, so that the purposes of his new teachings be fulfilled
among his sons. It is not to say certainly of the miracles, that were not, I
repeat it to you, but the high mysticism, placed in evidence by Jesus since his
early infancy, his celestial visions and the sententious form and often
prophetic of his words and even his own withdrawal in the midst of solitude,
sought to the elevation of his prayers to the Lord, placed him in a position of
great superiority before the rest of the young people of the town and also of
the men, that watched over the strange manifestations of that superiority
quite often with ill dissimulated envy or with manifest spite.
I already said to you that nowhere else was accepted either in the
beginning the conduct of Jesus as in Nazareth, although there was a great
change afterwards in his favor, toward the end of that which was established
as work entrusted by the Father.
At least he could have hidden the father, mother and siblings, before he
introduced himself to us as Son of God, it was said, confusing thus my divine
filiations with the carnal, that the Messiah shared in common with the rest of
the men. Thus also was sought a comparison between the words of Jesus,
expressed in demonstration of the new doctrine, with the teachings of the
Synagogues, in which was defended the old doctrine, finding easily motives
of contradiction, based more in the old dogmas, than in the justice. Reason,
then, is this which kept away for the most part the Messiah from the place of
his birth amongst the men. But it was not only Nazareth the land that
demonstrated ingratitude to the Messiah, but also those same towns in which
greater had been the effort of his word, as Capernaum, Bethsaida and
Corazaim principally, and that responded badly, during a long time, to the
loving calls that in the name of the Father made to them obstinately the
Celestial Bearer of the Good News. Thus, therefore, toward the end of his
ministry, turned somewhat embittered the imperturbable patience and the
love toward the men from the Son of God, when, notwithstanding the
importance that in Capernaum the new doctrine had began to gain and
notwithstanding the good and quite numerous disciples I gathered, thus the
sincere affection with which surrounded the Master the simple population of
the seashore of Teberias, again likewise began to persecute him the majority
of the inhabitants, not only with their incredulity, but often also with ill
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dissimulated proofs of hostility toward who had come to reproach them in
the name of the Father their complete oblivion of the celestial things and
their shameful attachment to the material goods. It irritated them my
persistent preaching of the coming of the Kingdom of God and the collapse
of all the institutions that did not respond to the new revelation brought
toward the men by the same Son of God.
I have told you already all that which in Jerusalem I gathered as
advantage of the knowledge that will have served me to the exercise of my
ministry, thus as that which in the Cabbala I acquired to the benefit of the
unfortunate. But also in advantage of what had to develop later on in the
person of the Messiah, with relation of his elevated alliances in the Kingdom
of the Heavens, he derived much from there, and those were therefore the
means that, in conjunction also of his superiority, served him to free many
men from the obsessions of the Spirit of evil. This and the healing of many
sicknesses, thus as the profound knowledge Jesus had of the men and that
dictated to him the means of foresight of the future, his penetration also in
the knowledge of the purposes of those that surrounded him, the ability to
bring a rapid solution to all the difficulties that he encountered, the
vehemence of his affirmations and the prophetic tone of his words, all of it,
and the rest that has been said, had endeavored Jesus, with his greatest wish
and with the greatest ability of which he was capable so that it would be
taken as evident testimony of his mission, that it would form then the
irrecusably external proof of that which internally was to Him revealed alone,
through the elevated celestial alliances, that accompanied him and helped him
invisibly in the grand work of the human redemption.
Thus, therefore, one ought not be surprised that at times, toward the
end of his sojourn among the men, when their black ingratitude was
preparing itself to annihilate him corporally, one ought not be surprised that
a profound sentiment, a great sorrow, drew from him words of reproach and
threats principally against those cities, wherein his preaching had taken such
great pains. Is just, nevertheless, to say that much good was obtained, in the
midst of those populations, that suffered in end of the general disbelief,
having gone as far not only in those cities of Galilee, but also in Judea even
to forget that which had always as dogma been held, this is, that of the
resurrection, that some took by what you call reincarnation and others by the
return to life as Spirits, in Heaven, after the death of the body, and others still
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as returning to the Earth with the same bodies and it was thus the
resurrection to some in the Earth and to others in the Heavens, but to the
majority fables had become, seeing nothing outside of the life they lived in
the epoch of their presence in the world. All thus to the majority, held was
with indifference and was rather a force of habit than an act of devotion in
their hearts the religious practices.
Remember, my brothers, what I already said to you how ought to be
the faith with respect of the things that from the Father brought the Son.
Remember, likewise, that which of the power of the faith also was said to
you with words like these: "Verily I say unto you that whosoever says to this
mountain: Be thou removed, and be thou cast into the sea, and had no doubt
in his heart, but believed that what he said, all will be done". Is, then, that the
faith achieves more the greater she is and it reaches higher when in intensity
she is raised. May therefore your attention be, place in the good and firm
your faith and thus also whatever you say: be, thus will be and whatever you
say be done, likewise will be done.
I add, also, that it should not come as a surprise to you, if of Samaria
very little testimony I give you; because if certainly in the midst of those
people I gave testimony of my ministry, and more than once also, the
elevated manifestations of which entrusted was the Master offered them to
their knowledge; but it was also that town refractory to all that in Judea had
its origin and Jesus came from the Judea, considered, as for to the word of
the teachings that he brought among the people. But, is just to say, that good
believers also emerged from there, but was such the thought of that people
that with difficulty they were persuaded to accept beliefs of another town and
more prestige and importance greatly lost toward the people of Judea and
Galilee and other denominations any teacher of religion that in Samaria
taught and from there left taking likewise the word to other towns. It was
even absolutely prohibited to the Jews in all that was in relation with the
Samaritans. Jesus, therefore, fulfilled his commitment taking the good news
among the Samaritans also and even as example he took them before the
Jews in many occasions in order to awaken their self-love in favor of the new
doctrine, but without overstepping the limits that entails the interests of the
propaganda, the major probability of success to the teachings that the Son of
God brought to the Earth to the salvation of her dwellers.

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 If of that faith of which I speak to you vestiges I would have had found
in the times I mentioned, certainly from the beginning great height my
doctrines would have reached, but not even that faith I was able to form and
neither were to her prepared the times, since such elevation in the faith, as I
already said it to you, demands first the elevation of all the virtues of the
Spirit. I obtained nevertheless in a large number of disciples that simple faith
that blindly was affirmed in the authority of the Son of God, to who they
recognized, sufficient faith in order to carry out the successful dissemination
of the doctrine already completely formed, but not sufficient in order to
elevate herself in superior alliances with the Spirits of the Lord, raising the
human soul up to the clear inspiration of the eternal truths, that only from
God come. In this was the cause later on of the deviations that the teachings
of Jesus suffered up to the point of reaching the most criminal absurdities,
that filled the world of hates instead of love, that was taught, of wars, instead
of the fraternal peace preached, of profound divisions among the men,
instead of the unity of views on a common morality.
Of that simple faith many proofs gathered assuredly the Messiah,
everywhere; but the sweet impression gathered repeated times among the
simple inhabitants of the seashores of Galilee in Capernaum was profoundly
engraved in the heart of Jesus, accompanying him and sweetening in more
than one occasion the harsh trials of Apostle and of Martyr.
––Oh!...that soft balsam to the sentiment that only sought love,
because he only sowed love, that, as all those that in my long and painful
career descended in some abundance upon my soul, softening her sorrows
and encouraging her, shine now under the form of brilliant diadems that
crown hundreds of Spirits of light, Spirits of the Lord, that, in perfect
happiness, surround today Jesus in Heaven, as they surrounded him in those
remote times giving him the support of their faith and the encouragement of
their affection.

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 CHAPTER XXIII
Again he refers to the extension that his apostolate reached and to the intensity of his
labor of propaganda.

M Y BELOVED brothers: You well know, since I already said it to you,

that far more extensive and much longer time lasted the works of
my Apostolate than what the men remember.
Quite insignificant in fact would be the work of the Messiah, if in what
is written, was found only. Because certainly all his time occupied Jesus in his
sowings throughout the country of the Father where he set foot. Thus in the
faraway lands, farther from Philippolis, Caesarea and Tyre, farthest still from
Sidon and Damascus, up to the borders of Syria. But they lacked still in those
times the necessary unity the teachings of Jesus, which were gradually
nevertheless orienting themselves toward forms better defined, dictated by
the same ignorance of the towns he visited and that mute and static remained
before his enthusiastic demonstrations, more impressed than enlightened by
them.
As soon as the Messiah began his warm harangues of the splendors of
the firmament, wherein the infinite dwellings of the House of the Father
were being prepared in order to receive his sons from the far away Earth,
that wanted to adore Him in Spirit and in truth; as soon as he took his
teachings of the harmonies of nature, as soon as he deduced of the pure
reason his arguments, or he used as point of reference, the miseries and
injustices of which the poor were victims and even of the passion itself, that
corrupts the Spirits, he drew vibrant demonstrations in favor of the fraternity
and toward the splendors of the brilliant future that to the resigned, to the
humble, to the caritative, to the messiahs of faith, has the Lord to them
reserved.
These sermons filled of enthusiasm, but quite diffuse for the most part
and abundant in abstractions, impressed vividly my audience in the
beginning, but soon they tired revealing to me their lack of attention by the
vague glances and distracted semblances. The towns of Judea received more
readily the word of the Messiah, since they were more familiarized with the
religious questions and greater was their practice among them, as for to the
works of the priests, of the sacred orators and of the particular teachers or
independent that put them into practice as regards to that type of
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competition, extraneous to the Temple, although keeping close relation with
it.
Those other towns, had greater mercantile movement, more given to
the labors of life and with major industry in yarns, fabrics, furs, articles of
bronze, clay, wood, etc., but less given to the instruction and filled of
horrible superstitions, that held the least favorable relation with the teachings
of Jesus. It was however evident the wish of those people of listening the
word of the foreigner and of comprehending its meaning, thus as that of
inspiring in them sentiments of affection toward them, but as soon as the
orator stopped speaking, once again took the place of his teachings the old
superstitions, prestigious by the remembrance of their ancestors.
Certainly Jesus was getting to know men better and learning the ways in
order to understand them and to reach their heart; but not without reaping
some fruits of his distant Apostolate and increasingly he continued to gain
the esteem and the consideration of those people, that reached the
manifestations of major considerations and affection toward his person, the
Messiah understood that those were not the places of his ministry and an
inner impulse directed ceaselessly his thoughts toward the Judea and it raised
constantly in the midst of his reflections the imposing image of the Temple
of Jerusalem, center of the immense power of that fanatic clergy, selfish and
hypocrite, that he came to combat. A sentiment of fear by the impulse of
self-preservation, but the fear of not arriving in time to the completion of the
grand work I had been entrusted.
The favorable welcome I found in my pilgrimage and the sympathies
and affections of which I saw myself surrounded, gave me greater confidence
and it invigorated the faith in my destinies.
Many were the populations visited and revisited, during the missions
taken to the lands of the gentiles, without encountering major opposition to
my ministry on the part of the clergy of the various cults that I encountered
in the diverse populations visited. The clergy seemed in reality generally
superior to the idolatry professed by the town and born seemingly of the
personification of the virtues and of the strengths in the name of those which
the teachings were given, and the special respect and adoration that were
bestowed to the Grand God or God of Gods, called also something like: Baalsan
or Baalresan, (I do not find a name similar to it in your brains) and to which
great cult all towns bestowed, although different always the word of his
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name, led to suppose that in principle of only one God they understood,
being the rest Entities, also designated as Gods, of diverse nature and inferior
to that Grand God, that would be therefore the true God. But the whole of
that was so confusing and entangled, that resulted an idolatry quite
complicated and greatly inferior with relation of the cult of the judaic town.
There was in those times on the road of Carazaim toward Damascus a
city to which the conquerors gave the name of Philippolis, which was not
what was also called Caesarea Philippi, but these were two towns, being the
original and the closest of Corazaim of which I speak, since the roman
constructions, fortresses, barracks, palace of the public administration, and of
the military government, a grand Temple, warehouse, etc., constituting a
strong position, thus as the large ramparts of defense and the large number of
new dwellings occupied by civilians and military, all those constructions came
to form a new city that was Caesarea proper, becoming separated in the end
from the original population, that little by little was being abandoned until it
vanished from memory as if the city of Caesarea would had been built on a
deserted place.
Thus, therefore, among the poor small village that in the surroundings
was left of what was called afterwards Paneas and later on Philippolis, near to
the shore of a small tributary of the Jordan found the Messiah in more than
one occasion a suitable place that serve him of shelter and also of repose to
his Spirit, in the midst of those souls poor and simple that, lacked everything
except the acts of affection and the sweet reflections of the sympathy; but
their understandings in the divine sciences were null, being their religion an
amalgamation of diverse ideas, idolatrous, Judaic and baalitas,¹ all mixed in
together with the most shameful superstitions.

¹ When we asked Jesus with respect of the adepts of this cult, he manifested that thus
he had designated the worshippers of the God Baal, but that in reality there were notable differences
between them, having each city its own gods, with its peculiar cults, although it existed also in this a
type of interchange, adopting often the divinities one with the other, or in the other cities. – O. R.

In one of the occasions that Jesus had stopped in those lands for a few
days, visiting and spreading the teaching of the new doctrine between the
boundaries of Philippolis, being however, the mentioned small village the
only place of preference as dwelling of his daily lodging, in the dwelling of an
elderly fisherman, that from a long distance brought the fruit of his catch,
384
from amongst some small brooks and small lakes by them formed, whose
waters all flowed into the Jordan, came to him in a dream in which had been
offered as the Savior of the world the same Messiah.
The mentioned elderly fisherman did not have many words to the
manifestations of his Spirit and of that given to him to comprehend as
teaching, among the rest, by the Messiah, greater seemed his interest for what
came out of the lips of Jesus, not only for what to the doctrine was due, but
as for to its fulfillment also, being that of his poverty, he brought help in
occasions to those poorer than he. Jehovah has sent him to my house, he was
heard saying, as warning of the great misfortunes that will happen, by the
abandonment that has been made of his law among the men and so that I
will be forewarned to our salvation. Thus also I have dreamt of the Master,
seeing him surrounded of angels and of elderly prophets, to who a voice, that
came from above and that the same Jehovah had to be, of this manner spoke
to them, in the midst of a great light and of resounding thunder: ″There you
have my Son, through who I have come to glorify myself in the Earth;
hear him and help him, since as Savior of men I have sent him″. Let us
hear therefore this new Prophet, that the same Son of God is,
respecting his teachings of love and practicing them without
cowardice.
In highest esteem was held there this elderly man, saying likewise of
him that it came to him in dreams the future. Motive was this for the news of
my ministry to spread with great energy and prestige amongst the people of
those places that, although they listened to Jesus with true demonstrations of
affection, they did not manifest major enthusiasm as for to the affirmation of
the divine origin of his teachings.
The fame of the stated spread from there to everywhere, different of
form and aggrandizing it up to affirming that Jesus in repeated occasions,
conversation had maintained with the same God, that sent him. This had
happened, in the latter part of my distant travels, during my definitive return
toward the lands of Judea, shortly before my last stay in Capernaum, when
already the work of the Messiah was very close of its maturation.
Certainly the whole of those territories I had meticulously visited, not
as frequently or as long as those of Judea, but everywhere had taken the
Messiahs his teachings, always surrounded of many people, accompanied
ceaselessly in his travels, by men and women, that kept him surrounded of
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admiration and love. But he did not yet have those that were called his
disciples and amongst who truly came out his Apostles, although the
apostolate presented itself almost suddenly in almost all that to him devoted
themselves, but its selection from amongst the disciples was made, which
took place in what ought to be called the latter portion of the grand work of
the Messiahs that, as I already said to you, quite lengthy was and greater
extension reached, occupying his entire life, since he had crowned his studies
in the Holy City. Is therefore to the last period of the Apostolate of Jesus, to
which the tradition only refers and of it only speaks what were called
Gospels.
Nothing was lost meanwhile of my sowings in the country of the
Father, since all fructified better after my death among the men. Thus
therefore happened that when my disciples arrived in those regions, greatly
easier they found the work of their preaching and with facility the people
believed in the divine origin of their ministry, up to accepting the same
divinity of the Messiah himself, which was a grave ill to the future, ill that
keeps many away now from the words of life that, in the name of the only
God, brought Jesus to his fellow brothers of the Earth.
Think then now in those words just as you have been made aware they
were and believe that their prime objective was that to develop the sentiment
of fraternity among the men, drawing also from it the foundation of the
adoration toward God, to who only with love and through love is served.
Comprehend likewise that true love elevates the man, dematerializing him, is
to say, invigorating his personality of Spirit. The Spirit afterwards, freed thus
of the chains that holds him down, under the form of low passions, amid the
darkness of the material ambient, open the eyes, to the spiritual light and he
elevates himself easily, also in knowledge through major clarity that his
intelligence reaches. Is then when he best comprehends what he needs to
develop in his own Being and what he ought to seek, since quite different is
the truth and the science of that which your material senses offer you.
Do not forget that the goal is God and that everything that does not
lead toward Him, leads away from the truth.

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 CHAPTER XXIV
JEZEUS, CHRISTNA AND JESUS CHRIST
No similarity exists between Jesus and the so-called ″Jezeus Christna″, personage of the most
remote antiquity to who the Vedas make reference.

M Y BROTHERS: The preaching of Jesus, I already told you, suffered

alteration since its inception, by the backwardness of the men,
that ill comprehended it, and by the same fanaticism and ignorance of
the Apostles, when to the work of the Messiah was substituted that of his
disciples after the cruel sacrifice of the Golgotha.
Doesn't your own conscience thus reveal it to you, when you think in
these, my words that also were communicated to you: Love God above all
things and your fellow brothers as yourself. These are the laws and the
Prophets?
The foundation itself, the fundamental, the essence of what is
attributed to me, as said by me and repeated by my Apostles, can't you sense
the erroneous and contrary to my mission of the whole of the marvelous
additions that to my words were made and augmented gradually, in the midst
of the tradition of my Apostolate?
How could it be confused the grandiose objective that the word of
God brought to the world, by the same mouth of the Celestial Envoy, with
the pompous demonstrations of the idolatrous cult, that later on was
constituted with the reflections of ancient religions, with old myths and even
with dogmas selected from the primitive sacred traditions of the Far East?
In what of the words of Jesus is said, enough has been conserved of
what he really said, in order to comprehend its Spirit, which confusion the
divine will of the Father would have never consented.
Is justly the Spirit, my beloved brothers, what from God comes, since
the word is of the man and it only adapts to the Spirit as the light of the soul
consents it in each case, in accord with the purity of the thought and level of
the idea in each man.
Thus therefore, if I always spoke of my God and of our God, and if at
each instance I gave proofs of my complete submission to the Father, that
sent me, and said nothing of any Spirit, that did not mean the Spirit of Light,
Spirit of Grace or Spirit of Truth, not Spirit of Truth and neither Holy Spirit, as
387
it was later added, why is it deduced of my words such strange teachings,
forming three Gods, that ought to be nonetheless one single God, bestowing
to myself divine cult and making of what is called in general Spirit a person
with the Holy Spirit?
When was it said by Jesus; of his birth of a virgin, by the grace of the Spirit,
of his essence as the second person of the Divinity and of his many miracles,
straightening the maimed, making the crippled walk, giving sight to the blind,
hearing to the deaf and resurrecting the dead, all of which refers to the
person of Christna?
When, did Jesus say anything in respect to the death of the innocent
(that did not happen), ordered by Herod, and that is found in relation already
with the birth of Christna himself?
Thus many more things, are referred as seeking similarity between the
Son of God, between the Messiah, between the true envoy of God toward
the men and that personage of the most ancient tradition of humanity; but it
holds no relation, verily, one with the other, but it is that eternal intervention
of God, under different forms, in the midst of the human life, to their
advancement and their march on the straight paths.
Do not give importance to the forced similarity of two names written
in different languages, diversely pronounced and skillfully adapted in order to
bring confusion among the believers, for what they are not. I can certainly
assure you, that if in the time of my death, shortly or long after it happened,
an adept of he that is called Jezeus Christna would have pronounced his name
and my name would have pronounced it a Hebrew Christian, no similarity
would have raised, being greatly different their names than that of Peter with
that of John, that of fish with that of bird.
Thus therefore, do not allow yourselves to be led by the strange
fantasies that have come to cast on the work of Jesus the appearances of the
myth through malicious confusions between what was really said and was
done in the name of the Father and what was added of fabulous and
supernatural.
"––Oh!....I will repeat it to you with the same words: –– Oh!...Do not
reject me now, because I do not present myself to you with the signs of
material evidence and with the prestige of false miracles!....Do not reject me,
then, and open instead your hearts to the celestial effluviums that from God
come, open your souls to the eternal movement of the eternal love and
388
expand your Spirits up to becoming one with the Spirit of your Messiah and
Master, one only as for to the greatness that from God comes and up to God
reaches, placing me thus at your own side and elevating you up to my own
level, so that, in close alliance, in the Father we will find yourselves, and by
the Father, testimony you will have of the Son, being the holy voice of the
sincere faith that such message flesh will form with your own being. Then
you will have had also reached perfect dominion of the miserly human nature
and near you will find yourselves of the conquest that in Heaven is reserved
for you at the end of your militia.

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 CHAPTER XXV
Jesus points out the progressive character of Christianity, censuring those that, with deceitful
sophisms endeavor in demonstrating the contrary.

T he wretched human condition, offspring of the blindness of her

Spirit, perverse obstinacy in hindering the paths of Light that from
above come, erected altars to the lie, while the truth, mute, concealed
remains to their heart and to their ears.
Is therefore that the truth that from God comes, is not gathered in her
essence, but, rather turbidity and mutation in her understanding find, to the
extreme of being the contrary of what she is.
It was said therefore, that the teachings that from the Father brought to
them the Son, the blindness of the faith alone is able to impose without
brilliance the lights to the future, being in itself the quietude of the Spirit that
does not march therefore in search of the progress of the intellect and of the
aggrandizement of the soul, but, it keeps the Spirit within the narrow circle
of that which was by the faith taught.
Is however that they themselves in complete ignorance are heard
speaking of what faith is and how far she reaches, this is up to the Father and
that went as far as to say of Jesus that which never came out of his lips, but
of Rome. When did Jesus teach, that faith ought to be understood in
believing that which was not seen? Faith moves mountains, indeed, was
said and this in repeating one hundred times, and one hundred times one
hundred the Son of God repeats it to you, coming however now in
explanation also of that which by faith must be understood, which could not
have involve two meanings of who firstly heard him.
Didn't Jesus say of the betrothed, that they ought to wait for their
spouses, with the lamps lit? –– What was that light, but the warmth and the
light of the Spirit, that in taking care of them always awake, ought to invert
itself? Didn't he teach to the Samaritan woman, that the time will come when
neither in the Temple of Jerusalem, or in Samaria, will she pray to the Father,
but, everywhere, this is to say, in Spirit and in Truth, as in other occasions he
added?
Were not those things clear teachings of progress? Didn't I say to the
Hebrews slow in understanding that heard my word, that the Spirit of Truth

390
would come, is to say, the progress to shed light in that which still their
understanding could not grasp? –– The Spirit of Truth, or truth reached in
each epoch, is to say that the progress ought to be understood also by the
consoler, being that in the knowledge of the truth is found the true
consolation, they comprise therefore more and more, the idea of progress
and not that of the lack of movement of that blind faith of which these speak
about, but not the Messiah that in the name of the Father came to straighten
the twisted paths that humanity followed and he straightened in order to lead
them toward the progress, fundamental law of the Universe, inculcating in
those backward men and hardened of the Judea what little understanding
they could grasp, he said to them therefore: There are many mansions in
my Father's house, and also: It is necessary for you to be born, to be
reborn and to be born again.
I verily say unto you that will not see the Kingdom of the
Heavens he that has not been born again, as he himself said.
God does not want the death of the sinner, but that he lives and
convert himself, because in the end all will be saved. Law of life brought
then the Messiah and not of death; law of progress therefore and not the
inculcations of a blind faith and cold, that the fanaticism of such pretend to
falsely attribute to him, while only in their hearts could be raised by the
darkness of the wickedness and of the error of which they are filled.
Hypocrite simulation is that to want to find fault in the Messiah of the
lack of understanding of his uncultured listeners, and stupid falsity comport
the words of those that make a malicious confusion of the love that he
inculcated and forgiveness of the offenses with the bloodthirsty wickedness
of those that spilled in torrents the blood of their brothers in the Inquisition.
You shall not kill, repeated Jesus with the old scriptures, adding:
Love God above all things and your fellow brothers as yourself.
This is the law and the Prophets. It is the pride that which to such in
profound obscurity brings and in it blows unceasingly the Spirit of evil that
eternal hate has against me, spokesmen of the Spirit of darkness are they
therefore and there is no doubt that everything of Jesus, with hate they
receive and with hate they demonstrate it to the unwary who did not yet
discover the wolf amongst the flock.
THE SPIRIT OF TRUTH, however, from century to century, from era
to era, brings you light, in the path that leads you in constant march toward
391
the future leading by the hand the man of good will as true consoler by the
success in the sincere labor and patient toward the eternal progress. My
Apostles themselves did not understand my words, forgetting of them the
most important: the reincarnations, the plurality of inhabited worlds and the
idea of progress; they wrote it however in the Gospels, without being aware
of it. Is there a greater miracle than this? This is in part of what by them was
said as teachings of the Messiah, many more things, however, from my lips
was given to them to hear, being that in private with his disciples, Jesus
instructed them of those things more elevated that they could not possibly
bring to the understanding of the town, since they were also short of
understanding and filled were their head of the precepts of the predominant
religion, little else were they able to grasp and it was not for that the law of
progress; that even now men do not understand in its essence, open only to
the human things since to the things of heaven dead is to them the idea of
progress, being therefore that their own religion of those times, all these
comprise the absolute truth, wanting to say that there is no progress to them
because all truth is in them. My disciples, that only the things most simple
and most repeated conserved and taught, in them however, enough was left
to be learned of my teachings and to give to men good advancement in the
paths of the Father, that the infinite comprise, because toward the Father
lead.
I used to say to my disciples in occasions that they overwhelmed me
with questions on what is of the Father. If you do not understand the things
of the Earth, how do you want me to speak to you of those of Heaven? This
I also say now to those that, with reasoning purely human, want to speak of
the things of the Father and think that Jesus in this his new manifestation
other great things ought to teach, but that which their reasoning cannot
reach, they do not believe, being therefore that which the Messiahs brings to
them now, at the reach of the men of this time is, but filled are their head of
the darkness of the pride, for rejecting the light of the faith they do not
reach. All the great things only by the faith have been reached and without
faith nothing flourishes and all dies, in all the human, likewise, and in all
things nothing is done without faith, to the superior things however superior
also has to be the faith, as already elsewhere I taught it to you thus, was
deduced of my words in saying that the man is formed of three parts: the
Spirit, the perispirit and the body, saying nothing of the body that they call
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phantasmal, because according to them, envelope is of the phantasm of the
living, here is, however how things are. Three are verily, as I already said to
you, the parts that form the man: Spirit, perispirit and body, being the
perispirit the permanent envelope of the Spirit, but the perispirit has no
relation with the body without the help of the intermediary element of the
human magnetism, by which it unites itself with the body, firstly the
magnetism of the parents form conjunction of the Spirit with what ought to
be his body in order to live as man, afterwards the exercise of life, which
called is assimilation, form the matter of the new body and the fluids that
gradually bound him to the perispirit of the Spirit to who destined are these
fluids or human magnetism, enveloping the perispirit makes him more dense
up to seeing it in occasions as phantasms, disengaging the Spirit from the
body during deep sleep, this is not however another body as it is said, but the
same perispirit made more dense by the accumulation of the vital fluids or
magnetic that are called, also animalized fluids, which are formed during the
material life and disappears with it, not being therefore another body. Much
importance has certainly such envelope, because with it lives the Spirit
another life outside of the body during the deep sleep, without keeping a
recollection of that life of freedom because the brain did not take part in it,
not being able to keep impressions of what in it took place. It is not to say
that the Spirits of the sleeping men move to occupy the spiritual plane or
planes, but rather a lower intermediary region, of little elevation above that of
the material world that is badly called phantasmal plane. In this region the
Spirits of the living are able to communicate with the free Spirits, descending
these with the help of those same magnetic fluids that the bodies of the living
bestow them, almost always the Spirits of the living continue dominated by
the materiality of the terrestrial life, and their life outside of the body is heavy
and gross as that with which they live with the body, often times taking
advantage of these disengagements, some, however very few, impelled by
their aspirations and guided by their protectors reach higher regions,
gathering greater light and spiritual energies that in part they conserve when
they awaken by the help of the protectors themselves.
Be, therefore, thus, pure in your Spirits, maintaining yourselves such as
I taught it to you, in the name of the Father, thus also quite far you will
ascend by the paths of progress, only ones that up to God lead.

393
 To bring confusion among the Christians, say the ill-intentioned that
the disengaged Spirits of the living, are who enter in communication with the
mediums, something always impossible by the lack of consciousness that
such, have of their state, they can indeed, disturb sometimes with their lack
of consciousness and blind torpidity the communications, but not give them,
of the Spirits more advanced however, indeed, served often the free Spirits to
their communications with the men by their greater relation with the body,
now, when communications have taken place of a Spirit of the sleeping man
with a medium at a long distance have been to teach, with the help of their
protectors being in all occasion different of the other communications,
having a human purpose of progress carried out by advanced men, inspired
and aided by Spirits more advanced, not being therefore work of
mystification.
The aforementioned ought not to be confused with the mental
communications that can take place at great distances also between men of
different language, because the thought, in this case does not need language.

394
 CHAPTER XXVI
The Kingdom of Heaven suffers violence and only the violent enters.

S TRANGE seemed these words of Jesus to his listeners the same as others,
I do not bring peace, but war, and it is because they forget that
there is no peace without wars, nor victory without violence.
Wars and violence are not what the truth and the good promote, but in
their own defense they see themselves obliged to withstand more, woe betide
the virtue, when amid the perversity of the men lacks the strength to sustain
itself!
The entire universe moves at the impulse of opposite forces, that in the
physical world, can be define as forces of attraction and repulsion and in the
moral world, as evil and good.
The struggle is, then, necessary condition of life and there is no virtue
without efforts and sacrifices.
Without a doubt, the truth triumphs always in the end and good
predominate always, and diversely, God would not be God, but it has to be
always, through the struggle and the work.
And thus in the material world as in that of the Spirits. Quite mistaken
are, therefore, those that believe that through the temporary struggles in the
Earth, can conquer eternal joy in Heaven! Great is the harm that the false
prophets and bad teachers have done to humanity, typically inclined always
to listen more to the bad than to the good, but God always provided to the
good, a beacon of well defined light to guide steadfastly their steps by the
path that toward Him lead, but the same envoys sent to sustain the men in
the midst of the harsh path of the truth, hesitate most of the time because of
the obstacles and useless difficulties with which these hinders him and even
make impossible the march.
The man himself is, then, culpable of his own stagnation and the major
part of his sufferings, that derive of the lack of respect of the laws with
which God governs the moral universe.
He sent among you his own Son so that you will open the eyes finally
of your understanding, but he was ignored, mocked, tortured and killed, the
few that lent an ear to his words only minimally comprehended them

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transforming them afterwards in such a way those that followed him, going
as far as to kill and to set alight in the name of the humble carpenter of
Nazareth that words of life and not of death had brought and as if it had not
been enough his martyrdom and the sacrifice of his own life were deduced
strange theories of the symbolic words pronounced in the Last Supper,
deriving from them the feast of human flesh in which he is again sacrificed
and eaten during the mass, under the Eucharistic symbol, that the dogma
transforms into a real act. To this mistaken concept and noxious is added the
most prejudicial concept yet of the quietism as finality of the Spirit that
would spend the entire eternity in the sterile and incomprehensible
contemplation of the face of God, concluding with it and from what it
derived a religion, that while it did some good in the midst of the backward
and wicked humanity, immensely greater is the harm that to her is due being
her worst murderers, her best cultured, as moment to moment is palpable
with those that from amongst you return to the world of the Spirits.
The fear of hell, amongst other things prolongs and makes more
painful the sicknesses necessarily mortal, terrible agonies are seen in which
the believer having lost all his relations with the mortal world remains still
bound to life by the horror of death and the consequences that with respect
of his religion has taught him.
Are observed here, moreover, that virtuous Beings that lived within the
austere practice of Catholicism, but doing at the same time all the good they
could, are seen here suffer cruelly by their incapacity to the life of the Spirit
and they cry out against the deceit of their confessors, directors and teachers,
without remembering, that no one suffers because of the faults of someone
else, since the Justice of God is unbreakable assigning to each one what
strictly belongs to each one.
The truth is that these Beings did good thinking in the generous reward
that due to it would receive in Heaven.
They thought to see quintupled by the Father the benefits by them
bestowed to their brothers and they find themselves, instead, suffering under
the weight of their incapacity to the life of the Spirit, since they so little and
badly cultivated their Spirit, that they do not have at their disposal that which
they did not reach by their own merits and efforts.
The Spirits that are truly virtuous that do good for the sake of good
itself, in spite of sacrifices and displeasures, are Spirits already advanced, that
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lived much, struggled and learned, to them the happiness awaits them
without delay in the spiritual life.
You have transformed your existence in a continuous lie in which you
appear to have no other objective than that to appear each one what one is
not in front of others.
That is why, useless results to you your struggles, efforts and sacrifices,
since ill directed, they cannot constitute elements of progress to your Spirits
that therefore come and go from the world of the Spirits to that of the men
and from this to the other, thousands of times, thus without the least
progress.
Outside of the truth everything is sterile and the truth is the good.
Hurry, then, because the hour of responsibilities has arrived and even
though there are still horrible obstacles to surmount, congratulate yourselves
those that sincerely have entered by the paths outlined by your Messiah, that
to their major clarity comes again now in this form among you, after having
sent Peter, John, Mark, Mathew and Barnabas, who were unknown to you,
again are back in the world of the Spirits, Paul also was amongst you, but
mistaken the path, he changed the cross for the sword, disrupting his own
progress, instead of advancing that of his brothers! Such is the blindness that
the body brings to the Spirit of the incarnate! But Paul that thus returned
among the Spirits, seeing and suffering the consequences of his error,
regretful and saddened, but not weakened, among you again is in order to
conquer again the place that he considers to have lost, although a lot of good
he did likewise, but the paths ought to be well defined so that the goal will be
clearly seen trodden before the worker of the Vineyard of the Lord.
He indeed, many of you have known, but you have not always given
him free access to his words, too devoted to the life of the senses, it frightens
you when he speaks, of the hereafter, and you do not believe in his
recollections of the past.
Of the many things he had to say, he has spoken little, although he is
completely authorized to it, but much he was able to say with respect of the
doctrine and in this Jesus is satisfied, having been much greater his efforts
than what he was entrusted. The rest is left up to his criterion and
possibilities.
Jesus had announced to his disciples, that in the nineteenth and
twentieth century, he would make his reappearance on the Earth, although
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under another form, is to say, mediumistically accompanied by them, as long
as their elevated spiritual nature would consent it, communicating with the
men through the sensitivity of Paul, through which saved had been already
his doctrine, that without him, almost unknown of the world would have
remained forgotten only in the Judea and the surrounding regions.
Paul, in communication with Jesus, then as now, although much better
now, divulged, giving also major amplitude to the teachings of the Messiah,
better prepared than the oriental ones to the new form of religion, no longer
mixed with the confusions as the Judaism, of the interests and human
passions, but to demarcate the divine things of the human, as I already said:
Render to God the things that are God's and to Caesar the things that
are Caesar's.
The Hebrew tradition however that made the matters of the cult
depend also the human matters, seeking the religious supremacy also in the
civil, soon showed signs among the Christians, that as I already in another
occasion told you had been somewhat under the influence of Santiago, my
brother, that professed the old cult, since he had not comprehended anything
of the new.
This was the true cause of the persecutions against the Christians since,
in truth be told, the Romans respected all cults and they made their own
subjects respect the religion of the towns they conquered, on the other hand,
I had intensely recommended to them that they should never impose
themselves but instead to insinuate themselves through the sympathy
teaching love among all the men, and doing all the good they could in the
name of God and in that of his envoy Jesus.
They were not satisfied however with it the Christians principally those
that came to Rome from Judea, but rather they boasted of the greatness of
the new revelation and of its superiority over the religion of the State and
their false idols.
They scorned thus and insulted the beliefs of those that received them in
their homes and allowed them the free exercise of their practices, going as far
also through their assiduous and audacious propaganda to meddle in the
private lives of the Romans, these proud and convinced of their superiority
over the whole world, very quickly responded with violence, the audacity of
those despicable and upstarts practically favored in the works and most

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humble occupations, even in the ideas and practices of the royal government
the Christians pretended to impose their opinions and criticism.
There is the origin of the persecutions as likewise the first steps of that
overpowering tendency anti-Christian that constitutes the origin of what
afterwards was called Catholicism.
The Kingdom of Heaven admits violence, but violence destined to
hold back the perverse, the repressors of the truth and of the virtue repelling
with the strength the impositions of the power of evil that pretends to hinder
all freedom and rights in order to enslave the entire humanity under the
caprice of the vicious and wicked raising the empire of darkness above that
of the light, with which splendors come Jesus in the name of the Father
illuminating since now the Earth from her four corners.
History has been, then, adulterated on this particular, since the
Christians themselves were culpable of the persecutions of which they were
victims, thus as were themselves, as they were gaining importance the ones
that were humanizing what was divine, of the things of the Father things of
men they made, resulting of deceptive alliance, deceptive because it made it
impossible between Christianity and the paganism; is to say, between the love
and the bloodthirsty prepotency, the fruit you know and that under the name
of religion, filled of horrors and hates the entire humanity.
That is why the Messiah returns with his Apostles to the
reestablishment of what was said: Love God above all things and your
fellow brothers as yourself. This is the law and the prophets. But with
the humbleness alone the goal will not be reached, armed and horrific as the
evil everywhere presents itself.
Each thing, then, has to be in its time and opportunity. Ill interpreted
certainly those that deduced of my teachings a religion of a passive character
and mystical contemplation, since I sought always to give to my words a
positive meaning, and if in the teaching of the faith and of the prayer, thus as
in the austere practice of the virtues that I taught and that involves essentially
the sacrifice of oneself in good of others, it was wanted to see only mysticism
because men are blind and ignorant, since the light and the strength of the
Spirit comprise the only path to be followed, the only form and mean of
development of the Being to his eternal life; the sacrifice then, the suffering
with the faith and with the purpose of good are two, they are the path to
progress and to eternal joy.
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 The faith and the prayer contain in itself a great strength, as of it at
each step you have examples and the states of elevated mysticism place the
man at the reach of occult powers, which effects you feel quite often in such
cases without being aware of the reason, being that the laws of God carry in
themselves their fulfillment of which take advantage the Spirits of good, that
by being of good they reached the heights of evolution and progress that
upon them the path is found outlined.
In this comprehended well my disciples the teachings of the Master,
since lives of struggles and works they led seeking the good of their fellow
men through the means I indicated to them, giving rise often times to what is
called miracles and that you also produce, none of my disciples however led
sterile and contemplative life, that was taught later on as virtuous by the same
ones that went as far as to kill in my name, placing the fire and the sword
exactly wherein the Messiah had engraved the words: Love God above all
things and your fellow brothers as yourself. This is the law and the
prophets.
The faith and the sincere prayer, share in themselves the state of
mysticism with the great power that bestowed them the Father, a state
however, a mean, they cannot be but transitory, never form the basis and the
reason of an existence, they are useful only at its time and place to their high
objective.
If my words would have not taught them my conduct toward the
scribes and the Pharisees, the manner how I treated the merchants of the
Temple and the war I always waged to all the rich and the wicked, principally
against the powerful, demonstrate sufficiently that Jesus did not come to the
Earth in order to establish a sect of worshipers.
Of my teachings all ought to be taken in its place and its time.
I have nothing to amend of the above mentioned, the believer
ought to know also when to present the left cheek and when he ought
to lash out at the merchants of the Temple, since the purpose ought to
be always the good of our fellow man.

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 CHAPTER XXVII
Near are the times in which the truth and justice ought to reign in the world, seeing
displaced the retardative Spirits that will move to populate other spheres. The good
sentiments, the noble ideas elevate the soul, giving her clearer vision in all that is
inherent of the spiritual ambient.

N EAR are the times to the reestablishment of the truth and justice
upon the Earth and are perceived everywhere the celestial
messengers that bring you the words from the Lord to his glorification
in the present hour and to all eternity. Rejoice, then, those that have cried out
for the arrival of a new era of peace and of justice among the men, rejoice,
since unmistakable are the signs that such changes indicate and that in the
same consciences of the men shine as incontrovertible testimony of the era
of bonanza that to humanity is offered finally, although with exclusion of the
retardative of progress, who will descend to spheres appropriate of their
scarce advancement. Thus, then, take the era of the coming and the death of
Jesus and observe how much light was diffused since that sacrifice. Great
was the abnegation, great the virtues, greater the elevated examples of
altruism, of apostolic renunciation of intense efforts by the empire of the
truth upon the Earth. Well, then, all is destined to fructify and the divine will
has considered sufficient already the labor and the effort carried out by those
that such struggle sustained, and in his eternal wisdom and justice will have
handed the field over to them, leaving displaced thus the refractory to all
regimen of equality, who abused always in their own benefit the whole of
what God placed at the reach of men to the common advancement of all,
while of it, these appropriated themselves through wrongful handling and
with a purpose purely personal and selfish. Being thus, therefore, a calling
sign, the voice of your Messiah that comes to remind you what he already
said to you before. Remain, then, united and firm in the faith that has been
communicated to you and be humble principally, because you are nothing
and because it is the humbleness the key that best opens the doors of
Heaven. –– How many errors, how many lies, how much darkness has
accumulated the human pride around the work of Jesus with the sole
purpose of domination! Those that declared themselves my representatives
upon the Earth, appropriated themselves of all the fruit of my sowing in the

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Vineyard of the Lord and prohibited everything that did not come from
them, since only from them had to be received that which from God came,
they kept humanity in the error, impeding all her clear vision with respect of
that which is inherent of the Spirit and in which is found her advancement,
by the vision and the knowledge of that which corresponds to her own
nature. Thus: the elevation filled of faith that you will have made of your
thought toward the Father, the sincere repentance of the committed faults,
the decisive resolve to do better, the effort against your passions, the
predominance over the vanity, the forgiveness of the offenses, etc., are things
that in themselves possess the property of augmenting the vision of the
Spirit, of giving to him lucidity and elevation, thus as he finds himself
incarnated or disincarnated.
Be, then, humble of heart and strong of soul, in order to dominate the
low passions that keep you crushed upon the surface of the Earth, keep your
senses closed to the temptations inherent to the flesh and open, instead, as
much as possible, the eyes of the soul, so that you may see through them all
the splendor of the abode that the Son of God has reserved for you, if to
him you would have joined by the observance of the divine laws, by our
consecration to the practice of his teachings and by the love, that He may
make you participants of all the warmth of his sentiments. Courage, then, my
brothers, now principally in which the preoccupations, the vices, the lies and
the wickedness of the majority, keep you apart from one another, isolating
yourself from the darkness, of which they are surrounded, and amidst which
they will fall enveloped, until they occupy the plane that corresponds to them
by their backwardness, while, purified the ambient with their departure, you
will find yourselves in the midst of the joy that grants the same purity of the
ambient that you occupy and the kindness and intelligence of those that
constitute with you the chosen of the Lord.¹

¹ It has already been seen that Jesus understands by chosen those that, by natural selection, is to
say by their own merits, have come to form part of the nucleus of the better ones, this word therefore
has nothing to do with the doctrine of the grace. – O. R.

Remember in respect to this, that ″GOD IS SPIRIT; and it is necessary

that those that adore Him, adore Him in Spirit and in truth″. And remember
also, that ″he who reaps, will receive a day's work, and he will gather the

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fruits of eternal life, so that he will reap, what he has sown″, since, verily I say
unto you, that only they will reach the celestial country that toward her they
will have marched by the elevation of their Spirits, through their constant
work in the Vineyard of the Lord, which vineyard is spiritual, wherein each
one reaps one's own greatness, to the greater glory also of the Lord himself,
that the beginning is and end of all things. Rejoice, then, those that have had
faith and have remained awake, since the hour has arrived of your
justification. Do not forget either, that only one ought to be the flock and
one only the shepherd. Take refuge thus under these my new words, which
will find echo, without a shadow of a doubt, in the heart of the chosen, filling
their Spirits of the brilliant promises, that I have come to renew in your
consciences of adepts of the law of love and before the faith of enlightened,
that will have deserved those that up to here had accompanied me with the
simple certainty of those that clearly distinguish their path.
May God enlighten you even more, are the words with which Jesus
bids good-bye to you, as he finishes these pages, destined as a complement of
my life, that through another channel will dictate to you.

JESUS OF NAZARETH

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Life of Jesus Dictated by He Himself
404
 CHAPTER XXVIII
The resurrection of Jesus –– The narration of Peter.

(Medium XX)

Dear brothers:

O UR first impulse in the face of the death of Jesus was of terror and
instinctively we seemed to want to slip away through the crowd,
(already quite reduced by the departure of many), fearing ourselves the
brutalities of which we had seen displayed that populace ignorant and
ferocious. Our souls were passing through a very difficult trial and, as for my
person is concerned, I felt completely bewildered.
In fact, I could not say if it was fear for our persons that overcame us,
since I myself, that carried the shame and the sorrow of the first cowardice
manifested in our circle, I myself felt abandoned by my own conscience,
under the weight of the immense misfortune that the disappearance of the
Master had befallen on us and nothing seemed to matter to me anymore, as if
I had forgotten about my person.
Verily, Joseph of Aremathea, Alphaeus, Mark and Thomas in the
terrible night that preceded the crucifixion, had given already proofs of valor
far superior to my cowardly attitude of denier of the Master. On the other
hand James and John, that also had followed the Lord up to the house of the
Grand Priest, had given themselves likewise proofs of weakness, leaving as
soon as it appeared to them to be endangering themselves, and major
cowardice still had manifested those that fled from the first moment. Luckily
our perplexity was momentary this time, resulting rather honorably
rehabilitated our small Church from the anterior cowardice, since as soon as
the cross was no longer surrounded by the holy women, that had been
accompanying Mary, the mother, a few steps from the scaffold, by Joseph of
Aremathea, James and John, sons of Zebedee, James, the brother of Mary,
Mark, Alphaeus and I that were the first ones to come near the beloved
mortal remains. Taking down immediately the body from the cross and
entrusted for a few moments to the sole care of the women, with the

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purpose to prepare it for its interment, according to the tradition of the time,
he was deposited in the sepulcher of Joseph of Aremathea.
Night fell upon us in the lugubrious task, convening the women to
meet on Sunday morning in order to carry out its proper interment as
convened, surrounding the body of the due cares and fulfilling all the
compassionate details appropriate to the case.
At first all manifested apprehension that the cadaver could be
desecrated by the rancor of the terrible enemies of the Master, but the minds
were eased when they saw the complete abandonment of the place by the
populace, tired of screaming and behaving like mad people around their
victim, silent and inoffensive.
Something else, nevertheless, for some time had crossed my mind. It
was an imperative idea that pointed out to me as essential necessity to
conceal the cadaver in a secure mode and with the most absolute secrecy, of
a manner that not even the disciples would know, as long as the hates were
not placated which had reached such extremes. The secret would have not
been possible to keep among many, because they themselves would have
insinuated something, or they would have prowled around the sepulcher,
calling attention on it, or they would have approached it furtively with acts of
devotion, or they would end up opening it, later on, to insure themselves of
its good state, or with their own whispers would have aroused the curiosity
of the people with respect of the location of the burial. In short, in order to
ensure its complete safety, absolute ought to be the secret, and for that
necessary was that it remained in my conscience alone.
On the other hand, could I trust that the companion to whom I
communicated my idea would be in agreement with that absolute secret
toward the others? Would he approve that action so personal, which negated
the equal right of the other disciples to all that to the Master referred? Quite
probably he would not approve it, or at least he would discuss the
appropriateness of that conduct without consulting the circle of the disciples.
No, no, there was only one sure way: to proceed alone, without any help.
Thus, I was inclined to this resolution, although I grappled with the
apprehension of impotency when I thought of the difficulties that such task
would present for one man alone. In spite of it, I returned that Saturday very
late at night, with the purpose to attempt my project, thinking to conceal the
cadaver in another sepulcher nearby already occupied. I had imagined that I
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could conceal it under another body and with the cloth with which it would
be wrapped. With these thoughts I was walking in the direction of the
sepulcher, when it appeared to me to have heard dull sounds of faraway steps
and of some small stone rolling down the hill, as if it had been dislodged by
the contact of the foot of another nocturnal walker.
I stopped, holding the respiration, and quickly I realized that it was
behind me whence the sounds were coming, appearing to me for that reason
farther away from what they were in reality, since almost immediately I
discovered, very near already, a silhouette that by its appearances appeared to
me to correspond to that of Joseph of Aremathea, who manifested great
surprise and apprehension when he was called by his name at that hour and
in that place.
Our encounter seemed providential and what separately either of us
perhaps would have been able to carry out, together we accomplished it, if
not with facility, certainly with excellent results.
Joseph of Aremathea also had thought in seeking the means of
preventing all possible attempt of profanation of the beloved mortal remains.
But he likewise had distrusted the lack of common sense of the members of
the community, whose discipline, on the other hand, was not such as to be
able to cover up, as respect to the order, the lack of perspicacity of the
others, so that, by some oversight in their conversations, thought he, or by
some pious acts practiced by the women, or attracted inadvertently, by the
same affection toward the Master, in the proximities of the place that would
be chosen to his interment, easily would give rise to its discovery by the
implacable enemies of the new doctrines, who would certainly treat
mercilessly the mortal remains of her founder, with the purpose also of
killing thus all religious prestige, of which it could have been surrounded.
This itself had not ceased to concern my Spirit, is to say, the great harm that
would result to the authority of Jesus if his mortal remains were to become
the object of all lack of consideration and of respect of all nature, in those
times and in the midst of towns as that of the Judea, that assigned a great
merit to everything concerning their dead, so that the mere act to leave
unburied a cadaver was considered as one of the worst disgraces and true act
of impiety. The interment of the dead, whoever they may be, even of the
enemies, was considered instead a holy act. Thus, therefore, to the mortal
remains of a person of no account were always bestowed major
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considerations than what the same person had merited, and if, on the
contrary, the mortal remains of Jesus, instead of receiving honors were
stupidly desecrated, it would have been said that he had not merited any
protection from God, or that of the men. It would have resulted broken thus
all foundation to a future rehabilitation of the executed man.
This argument, although too human, did not lack foundation, but
infinite are the means that God has at his reach to the realization of all that
He proposes himself, seeing at times emerge the most grandiose events out
of the most insignificant causes in appearance. This is justly what happened
with the dispositions that in common accord took Joseph of Aremathea and
me with respect of the body of Jesus.
In fact, once the effects of the surprise had subsided and after some
reticence and brief indecision, we concluded by explaining to one other
mutually our reciprocal situation and we convened to work in common
accord. The sepulcher I indicated to him seemed too close to him, preferring
also another of a poorer appearance. It would be apart from it, an insanity to
place a body in the sepulcher of someone else, because it would be
indefectibly discovered the day that a new burial was carried out. Of
Aremathea knew of a sepulcher somewhat distant and of poor appearance,
that had been abandoned by its proprietors, who had disappeared since the
days of the conquest of Jerusalem, perhaps dead, or, in prison, who left for
Rome accompanied by their wives and children, where they will have
concluded by establishing themselves definitely. This was about, at any rate,
of people little known and without connections, of who, in short, no one had
occupied themselves. There were other sepulchers, seemingly equally
abandoned, but I did not have in respect of them the same assurance as to
the disappearance of their proprietors. In the one pointed out, then, by
Joseph of Aremathea, we resolved to deposit the cadaver, setting out to work
immediately.
Once arrived at the sepulcher of Aremathea, we lifted with great
difficulty the large stone that closed it, using as levers our walking canes. We
removed from the cadaver the dirty and bloodstained sheet with which it was
wrapped, thus also another piece of cloth that was wrapped around his head
and which was also bloodstained. We wrapped it instead entirely with a large
sheet that Joseph of Aremathea had brought. Immediately, quite agitated,
since it seemed to us to have heard the footsteps of persons…How many
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times it seemed to us to have heard them that night!...we picked up the body
and we abandoned the sepulcher, forgetting to close it again. Great was the
work that cost us the transport of our precious load, in the midst of the
scarce clarity of the night and by steep paths and torturous. We arrived finally
and we managed to carry out uneventfully the enterprise, fully satisfied of it,
in the surety that the cadaver could not be found. Long had been the task,
since as we finished it, we perceived that soon it would already be day light.
We resolved to leave on different paths, in order to avoid, as extra
precaution, to be seen together at those hours and in such places, but before
departing we solemnly sword that we would never speak of what we had just
done not even between ourselves; we would keep, then, the most profound
silence to that respect, whatever may be the circumstances that could present
themselves.
Completely satisfied thus of the forever, absolute surety of the precious
remains, we walked in silence and with great hurry, Joseph of Aremathea
toward his house, since he was from Jerusalem, and I, toward the one that
provided us lodging in the outskirts of Gethsemane. But very soon, vanished
little by little the enormous confusion that was nestled in my brain and the
profound agitation that dominated my Spirit, crossed my mind a horrible
thought that up to that moment, due without a doubt to my state of mind,
had not occurred to me. The women would return to the sepulcher in
fulfillment of the pious purpose already manifested…How great their sorrow
and horror when they witness the disappearance of the cadaver!...The whole
small Church would be seized of the major desolation surely…and with what
right had we appropriated ourselves of that which belonged to all? A good
purpose could perhaps justify such disposition, done to the most legitimate
sentiments of the entire community? It was not enough to ease my
conscience the exceptional of the circumstances and the fact of certain
authority of which the Master surrounded me in different occasions before
the rest of the members of our small CENACLE, thus as certain
consideration and deference with which Joseph of Aremathea had been
always distinguished by Jesus¹ and that constituted certain authority in the
midst of the small Church, and after all, this was not about something
permanent, but of a provisional mean in order to avert an ill of the moment.

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 ¹ This deference had nothing of favoritism, but it responded to anterior circumstances, since,
although Jesus had always manifested himself as an extraordinary Being, under all respects, Being
without a doubt pointed out by the hand of God, he ought to necessarily receive the human preparation
appropriate to his action among the men and it was Joseph of Aremathea who guided him in his first
steps, initiating him also later on in the secret society of the Cabbala, wherein were conducted the
invocation of the dead and were prepared the adepts to certain practices of elevated altruism that
included the healing of the sick through what you call magnetism. That constituted a mean to the
development of the great hidden aptitudes of which Jesus was gifted, in the same way that anyone that
becomes a great orator or writer starts off with the maternal teaching, that lends him the means to
make himself understood to his fellow men, without which he would never achieve anything. – Peter.

I arrived at my lodging as dawn was breaking, falling asleep as soon as I

laid down, overcome by the extraordinary tiredness of two days of intense
agitations.
I had hardly enjoyed a short sleep, when sudden noises woke me up
abruptly, at the same moment in which John and the two Maries rushed
toward me yelling: Jesus has resurrected as foretold. It happened, added John, that the
women just found the sepulcher opened and empty, the sheet that wrapped his body and the
towel that wrapped the head have been left to the side.
Great was the bewilderment that such unexpected news produced in
me. I did not know what was happening to me but my confusion was
interpreted as a natural effect of the surprise for such extraordinary
happening. Immediately, John took me by the hand and we ran behind the
women that were running ahead of us and followed by the other disciples
lodged there.
While on our way I tried to pray mentally, asking the Lord principally
to help me get out of such difficult situation and to tell the truth I felt
somewhat calm and strengthened.
The enthusiasm of the women and of John did not seem to
communicate itself entirely to the rest, that seemed rather perplexed and
fearful than dominated by the faith and by that state of elevated mysticism
that ought to have seized them in presence of a happening of such unusual
transcendence. Some cast their glances toward the entrance of the sepulcher
and toward the surroundings, as if they were seeking to find signs of a
strange intervention and others, openly, manifested their fear that the
cadaver may have been stolen, if not to desecrated it, to impede at least from
bestowing honors to it, converting it into an object of a cult.

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 I, without manifesting anything, got on my knees and I prayed, being
my example followed by everyone present. Immediately I left quietly and my
sad attitude and circumspect was respected.
John, on his part, insisted once more that Jesus had resurrected according to
his own promise, however never had come out of the lips of the Messiah words
that could have even come close to such interpretation.
John indeed, had assured, amongst other things offspring of his
novelesque character and exaggerated, that the Messiah would resurrect at
the third day of his death, but Jesus never said anything to us that could
come close to it.
What he indeed had assured us was, that his presence after his death,
would manifest itself constantly in the midst of us, with the purpose to guide
us with his influence. To me, above all, had made me promise repeatedly,
that I would never stop putting into practice his intuitions. With it he
demonstrated the perfect knowledge of his future conditions as Spirit, which
is proof of the exceptional elevation of that Being so superior, as no other
has ever lived upon the Earth.
He had availed himself also of the word resurrection, but more or less,
in this form:

Very Soon, after my death, I will resurrect in the midst of

you, in order to give you evident proof of my presence next to
you, but be assured, and do not forget it, that, although invisible I
will always be present whenever you call and that, whenever you
remember me, I will be in the midst of you. Although your eyes
do not see me, nor your hand touch me, your hearts will have a
presentiment of me and your consciences will hear me, because
the flesh only by the flesh is seen, the Spirit by the Spirit.

We took the word I will resurrect for something thus as: I will act
among you with all the characters of the material life. We could not
either give to it the meaning that is pretended, from the moment that the
teachings of the Messiah referred often to the influence that the free Spirits
always determine upon the incarnate and that in the state of Spirit is when
the Being has greater dominion upon all his faculties.

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 The doctrine of the successive lives many times he pointed it out
vaguely before the town, getting carried away in explanations quite manifest
in some other occasions; but he was little comprehended by people so
materialized, that not even the idea of the soul they could closely understand,
since their religion did not view the soul as being separate from the body.
The reward and the punishment had to be experienced by the person, by the
whole of the soul and of the body. Thus was comprehended generally and
the teachings of the Doctors of the Law held fast apparently of such
criterion, although it circulated around the town some affirmations that
enveloped implicitly the idea of the soul, with a new body, is to say, the
doctrine of the rebirths.
But Jesus said that he, had not come to renew the law but to confirm it,
subjecting himself to practices as that of the circumcision and others no less
characteristic of the Mosaic law. He could not, therefore, inculcate so openly
doctrines that clashed in the bosom of the limited comprehension of the
Hebrews with the doctrines already established. That is why the Messiah did
not dwell on the fundamental explanation of the true doctrine, limiting
himself to inculcate his celebrated concept of Love God above all things
and your brothers as yourself. This is the law and the Prophets.
Oh!....He so elevated himself when he developed this favorite theme of his
dissertations!
It was then when, soaring high on the wings of his exquisite sentiment,
he revealed himself amidst the splendors of his superior essence, flowing out
among his enthusiastic words the enchanting reflection of his celestial
visions. Resulted then confusing to his listeners, incapable of soaring to the
heights of the intuition and of the divine truth, that although it is felt all
around us, only the superior souls such palpitations perceived. The universal
life appeared then before us, being the human life only a detail of it and the
human Spirit, ignorant and abject, would reach up to the glory of his Father,
in the midst of the splendors that surround his divine messengers. But in
those cases the perplexity manifested by those that surrounded him and the
glances of astonishment of all brought him back to reality and abruptly he
changed the picture of his exposition, as wanting to manifest that the
obstinacy of all in the vice rendered them incapable of those conceptions and
only deserving of the eternal fire of hell. Of this mode, from the heights of
the infinite he concluded by descending to the vulgar religious conceptions;
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but he did it with such ability, that it disappeared the confusion that ought to
have resulted of his first impulse freely expressed, to conclude, with logical
enchainment explained the whole of those simple notions of good and evil,
of the reward and of the punishment, that find a natural room in the Spirits
less developed. Immediately he would add many times some ingenious
parable that would illustrate what he wished to inculcate and he closed, in
most occasions with categorical affirmations, repeated with insistence in
diverse forms and always with the greatest energy, which greatly impressed
his audience. To his disciples, nevertheless, he used to explain to them in
detail the great truths of the successive lives, of the plurality of the inhabited
worlds, of the true forms of the Divine Justice, of the progress as essential
law of the intellectual Universe, but his continued efforts resulted almost
sterile, since we ourselves were dull-witted and filled were our Spirits of the
preoccupations most vulgar of the popular Judaism. Existed precisely at the
center of those preconceptions, certain stories of prophets that had been
transported with their bodies toward heaven and whose return in some cases
was awaited. Thus was said of Moses that he had vanished in the midst of
clouds, and of Elijah, that had been raised up on a cart of fire, as though,
really, the Hebrews did not seem to conceive life without the body, which,
after all, even today many people not at all uncultured do not understand.
This is not about, naturally, of the organic life derived of complex
physical phenomena, vegetative, but of the superior existence of the Spirit as
such Spirit, that acts in another plane, with the faculties and properties that
are inherent to him and which holds no relation whatsoever with the material
world, but in as much as this can have some influence on the gross envelope
of the Spirits least advanced.
The truth is that, little by little, as the Apostles were becoming
convinced that no interest existed for the body of Jesus on the part of his
enemies, perplexed themselves, more each time, by its strange disappearance
and under the constant affirmation of John, were accepting tacitly the
possibility of the resurrection, possibility that concluded by converting itself,
in end, into a dogma, although in reality this happened when no longer
existed any witnesses of that time. Everything that seems contrary to it has
been the work of the disturbances which humanity went through in the times
that followed, filled of disturbances and political struggles and religious.

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 Certainly, never entered in my spirit the supposed happening, but
indeed it had calmed down slowly the scruples of my conscience, in view of
the act that, even resolving myself to it I would have not been able to
manifest the truth without risking to the new communion on the part of their
enemies, that could have used it to their advantage in order to accuse it of
superstition and fraud. Above all it had calmed my Spirit a dream,
extraordinary to me in those moments. It took place the following night after
our feat, entirely just and innocent by its purposes, in which, before going to
sleep, I prayed a lot, on my knees, supported on a chair. I fell asleep, when
suddenly I saw the Master, descending from the top of the room in my
direction. His semblance appeared before me loving and smiling, with an
expression of benevolence, truly angelical. I fell on my knees, during the
dream, saying: Lord, are you looking for me? –– He came closer, especially,
without moving his legs, as if he were gliding close to the floor, and raising
both hands, as to bless me, he showed me the wounds of the nails, seeing
also those of the feet. Do not be afraid, Peter, he said...so weak is
already your remembrance of the Messiah, of your Lord?... –– Lord!
Lord! –– You know how much I love you, forgive, then, my weaknesses and
ignorance that made me keep quiet with respect of your resurrection. ––
Even seeing me, you doubt, Peter, still? Here I am with my bloody
wounds, touch me, then, since it is my body, and you will believe. I
stretched out the arms, encouraged by the invitation, in order to assure
myself of the truth, but I was awakened by an abrupt jolt, having lost the
balance by some movement during sleep, fallen on my face against the floor,
although with little violence, due to my kneeling position and for being
supported on the chair.
Never had I had a dream so lucid, and, already awake, subsisted still
with greater evidence, the impression of the Master, his own effluviums, so
to speak, unmistakable with those of anyone else.
Certainly, the dream was just a dream, resultant, seemingly, of the
continued impression that worked my Spirit with respect of the concealment
of the cadaver and in end nothing had Jesus said of the apparition referent to
what preoccupied me. In any case it would have confirmed his resurrection
and this was not true, since I myself had hidden the cadaver. But the smile of
Jesus and his intention of blessing me made me believe that I was not
deserving of his reproach, and his words referent to the resurrection I
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interpreted them as wanting to say: You can believe also, that I have
resurrected. Without a doubt this interpretation was convenient to me, since
it justified my silence, but it really thus appeared to me, contributing this to
calm my Spirit.
As for to the vision of Magdalene, that the tradition has transmitted to
you, let us respect it within the privacy of the sentiment; but she certainly
could in no way refer to the happening of the material resurrection. Instead,
after a few days, became quite frequent the manifestations of the Messiah in
the midst of us and in two or three occasions he made himself visible to all
and during our daily prayers. Certainly our faith and our enthusiasm must
have deceived us in more than one occasion with respect of the mentioned
interventions, but, without a doubt, also, were of such evidence some of
them, that they ought to necessarily provide us the most profound conviction
of their reality.
As for to the communications with the dead in general the Lord had
always pointed them out to us as a stumbling block quite dangerous to men,
defining them even as a sin their continued practice. "Receive the
communications, he used to say, but do not provoke them". What I say
to you I say to you in the name of my celestial Father, and when I am no
longer visible amongst you, will come to you, nevertheless, my intuitions, and
whenever the Father wills it or your Messiah judges it necessary, you will hear
in your consciences the voices of the celestial messengers, without you asking
anything and without requesting them.″ That, notwithstanding, the night of
his prayer in the garden, Jesus pointed out to us the efficacious means to
communicate oneself with the souls of the dead, not without insisting in the
danger of that practice, that ought to be reserved to very special cases only.
But since Paul did not hear the teachings directly from the Master, but he
received them in his intuitions, it happened that the Church of the West,
which he headed, engaged in the practices of daily invocations, forming of
that mode the body of his doctrine and of his cult. The whole of which, was
slowly passing also to the Church of the East, without becoming
nevertheless, our churches centers of invocation, as those of the West,
whence came out also some possessed, though we had only a few, they did
not come out from our Churches, instead in them they were delivered from
the Spirit of evil, as the Messiah himself taught to it to us. Just is also to say,
that much greater was the movement and the progress of the Churches of
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the West than ours. They had marched forward with a newer Spirit and
vigorous, we, instead, had circumscribed ourselves to the simple
remembrance and repetition of that said by the Master, endeavoring, as he, to
maintain ourselves within the Judaic spirit. This was, nevertheless, an ill
interpretation, on our part, since the purposes of the Lord enveloped a
fundamental reform of the cult and of its spirit, making it all rest on the idea
of love and directing it all toward progress, upon the basis of the successive
rebirths. The transactions accepted and proclaimed with respect to the old
spirit of the Hebrew doctrines, were the ones that were not opposed to the
triumph of their ideals. These were carried forward with greater vigor in the
West, but failing what ought to be fundamental, the law of the rebirths.
Instead, almost immediately, was converted not less than a dogma the so
called resurrection of our Lord Jesus Christ and it was made an assiduous practice
the Pascal Supper or Holy Supper. But this point necessitates some observations
referent to the relations maintained between Paul and the Apostles, with
respect of which I will occupy myself as soon as the opportunity permits it. I
ought to say first of all, that in the occasions that Paul visited us, he besieged
us with questions, putting us often in an embarrassing position with the
nature of the investigations he pretended to carry out and respect of which
never satisfied him. On my part, I trembled whenever he wanted to
investigate that in reference to the resurrection of Jesus, but he never referred to
it but as a known happening and that is out of discussion. Since the beginning
Paul did not manifest any willingness to recognize our authority and perhaps
that was good. We instead, never gave him the title of Apostle and it was an
error on our part since it could not have been more evident his apostolate.
We recognized him without a doubt as the head of the Church of the West
and we maintained good relations with him, but it appeared to us that he
lacked that humbleness and meekness taught by the Master and that ought to
distinguish his Apostles. He helped us much instead to the support of the
large number of our poor with the alms from the Church of the West.

PETER

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 CHAPTER XXIX
Reminiscences referent to the miracles and prophesies of Jesus, to the apostolate of Saint Paul
and to his action with relation to the Apostles directly appointed by the Messiah. The
Church of the East and that of the West.

I OUGHT to seize the opportunity that is presented to me, in

conditions analogous to those that gave place to my communication
referent to the alleged resurrection of Jesus, our Lord, in order to inform
you of the march of the new Church that can be said began to take
personification since that moment. First, nevertheless, I want to point out
the difficulties that present us the Spirits to the accuracy of our
communications, when the medium has formed ideas in respect of the matter
to which refers the communication. Certainly there are, for the most part,
means to rectify the inaccuracies, but not without causing some
inconveniences. Luckily the instrument that serves me is not an enthusiast of
the questions of this nature, therefore my thought does not stumble against
any obstacle, to that respect in his brain, wherein I do not find either fixed
ideas, by his absolute lack of faith in respect to the evangelical traditions.
This is certainly not about traditions, but of facts and judgments, referred by
who participated of the first directly.
For the time being I ought to say that the level that we the Apostles are
made to occupy, with entire lack of logic, is quite superior to our real worth,
since we never raised ourselves especially above our condition of poor
fishermen, although, verily, after the death of the Master and once vanished
the terror that had seized us, our strengths and our aptitudes were seen
multiplied, to the point that we no longer seemed the same men, but always
keeping the logical proportions, since a very small quantity can increase a
hundredfold, without getting too large. Thus also in that referent to the gift
of languages and to the tongues of fire of Pentecost, it is best to give them
the place that corresponds to them, within the marvelous development of
circumstances and moments, so special, as those that characterized that
epoch without equal in the history of the religions. I can only affirm that
there were never purposes of falsity or duplicity in the moment of
proceeding, nor trickery in that which to the beliefs refers. The ardent faith,
without a doubt, the enthusiasm and the limitless trust in the promises that

417
Jesus left to his disciples, could have very well exaggerated the facts and the
things, under those conditions of observation up to giving them the character
of miracles. I agree with it without the least effort, but you will be forced also
to agree with me, that the immense majority of the men do not have the
most remote idea of what you designate as mediumistic phenomena and that the
modern science classify as psychic phenomena and metaphysical, they are not
aware, since when they refer themselves to it they do so as if they were
speaking of miracles, rejecting them, therefore, as supernatural happenings,
while you are not all surprised by their presence, from the moment that you
provoke them whenever permits it the favorable conditions to their
production. You have also become perfectly aware of the amazing
potentialities that envelop the human nature, which when they are able to be
gathered and to be confounded with the pure ambient of the Spirits of the
Lord, through a fountain of elevated sentiments and of holy actions, are able
to attain the most portentous manifestations and the phenomena most
transcendental that could be supposed, quite superior at times to those that
are rejected in the history of the primitive Christianity, for supposing them
miraculous, is to say, supernatural. Without any apprehension of being
mistaken I would assert, that never in humanity have been able to offer
conditions so favorable to the phenomenalism transcendental and mediumistic as
in the midst of that small Galilean Church, or of the Nazarenes, as also we
were called. As for Jesus, that endeavors so hard in his story, dictated by He
Himself, in order to dispel the fantastic tales that are attributed to him, more
than anyone else was gifted of the mediumistic gifts. I said already that he was a
superior Being, under all concept, profoundly knowledgeable of men, with
such penetration toward them, that their thoughts were left naked before him
as if written in an open book. In his previsions he was never mistaken either,
being notable principally all that he announced to us referent to his death,
which nevertheless surprised us, due to the great powers we attributed to him
and to a direct intervention from the Father, that we tacitly awaited,
seemingly, each one of us, would be produced at the opportune moment.
The appearances lead us to suspect that the Messiah himself awaited
something when he pronounced the words: My Father, why have you forsaken
me? – He had foreseen everything, nevertheless, since he had manifested to
us, that the same town that acclaimed him would drag him toward an
ignominious death, acting brutally first, in any case, toward him, that he
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would find himself alone, abandoned and denied by his own disciples. But
that his death was necessary to the salvation of humanity and for that the
Father had sent him among the men having he accepted that sacrifice,
without the least hesitation, as it was the will of the Father, to which he was
completely subjected. But in reality that prevision I see now was not such,
since anyone that would have placed himself in the conditions that Jesus
placed himself, would have had the same end, except that he would have
been stoned to death instead of crucified; but Jesus did not predict either that
he would be crucified, but only that he would die of a violent death at the
hands of the enemies of his teachings. Let us consider now the spiritual
assistance of which he was surrounded, thus as the special mediumistic
aptitudes that accompanied him, as it has already been pointed out, and all
the marvelous that may have appeared in the conduct of the Lord, will have
an easy explanation, eliminating naturally the capricious interpretations and
additions that has suffered on the part of those that, later on, were entrusted
to write. You ought not, therefore doubt, I repeat it to you, that much of
what happened with the Messiah and after his material disappearance are in
fact fantastic addition. In spite of it you have at your disposal more than
sufficient elements in order to judge the greatness of Jesus and the evidence
of his mesianism. However little the Gospels conserve of the Master and
however little you endeavor to bring to light the true spirit that inspired
them, you will be able to discern in it a concrete purpose, sustained, guided
and fact accepted of many men at the same time, by who lacked all the
means to be able to do so, being poor and obscure of origin in fact. In virtue
of his own vision, he arrived at the most grandiose religious conception, that
resulted at the same time the most effective as foundation of his projected
work, with the genial formula: Love God above all things and your fellow
brothers as yourself. This is the law and the Prophets.
His penetration allowed him to see immediately the true social state
and religious of the Hebrews, that could not be forced to separate themselves
from their old rituals and formulas, being indispensable, in order to obtain
something, to get around the religious questions and traditional, without
actually opposing them, but taking rather advantage of any ambiguous
passage of the Bible of all apparent contradiction, and of all that would have
a meaning toward the future, this is, which solution or fulfillment would
seemingly take place at another epoch. That is why, without a doubt, he had
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said that: he had not come to derogate the law but to confirm it. If he
had not thus proceeded, the distrusts would have augmented against him and
more difficult would have resulted to him to give prestige to his person and
his teachings, since, in spite of this and of his ability in serving himself of the
Sacred Scriptures in order to inculcate the new doctrines, which, after all,
enveloped a spirit completely contrary to the true Judaism, in spite of it, only
transitorily he gained the favor of the majority, counterbalancing scarcely,
generally, the number of those that followed him with those that combated
him. The latter, nevertheless, recognizing his superiority, never confronted
him face to face, instead they waged war against him in the shadows, and
when they were in his presence, they limited themselves to hinder his
exposition with interruptions, or they attempted to confuse him with
sophisms and with captious questions. But the Lord, with his admirable
presence of Spirit, found always and immediately the appropriate answer.
Something else which could not ignore a prophet, and Jesus presented
himself as something superior to all the prophets, was the gift of prophesy
and the gift of miracles, regardless of what anyone says or thinks otherwise.
In this also demonstrated the Master true superiority, because still far
beyond the pompous prophesying and vague of those that reached
recognition in such sense, he gave precise manifestations on some points,
that were seen exactly fulfilled, as that of his death, the abandonment of his
disciples, the defection of the whole town, the triumph of his doctrine and of
his own person, as he had said: You will pass, but my name will prevail
over yours and when of your power and of your pride there will not be
left even a vestige, the glory of the Messiah, who you have not
recognized, will be heard throughout the four corners of the world.
Also he had announced the destruction of Jerusalem, and the dispersion of
the Hebrews, and he assured likewise, that many indecisive in following him,
by the little faith in his apostolate and by the fear to the adverse judgments,
would see, after his death, fortified their faith and their strengths converting
themselves in enthusiastic defenders of the truths, that he inculcated as
Divine Envoy. All these were verified with extraordinary exactness, likewise
what follows: You will strip my body naked subjecting it to the public
mockery and you will divide my garments through gambling. But the gift of
prophesy was difficult to be proven, at the moment of his manifestations,
limiting himself to obtain that immediate effect, that could produce the
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sonorous voice, the brief sentence, the angry expression and the threats of
great ills, that would happen in punishment of the continued life of
prevaricators that the town led against the law of God. Against these
prophets of misfortunes, the Messiah had often manifested all his energies,
but not without influencing a great number of proselytes for the most part.
Instead, the gift of the miracles whose verification ought to take place almost
immediately, very few times was seen.
The true miracle, that implicates a derogation of the laws of nature,
known is that it does not exist, nor can exists, but I refer here to what in the
Messiah was considered as miracle, miracles, in end, of which you yourselves
have observed more than once in the present. The Son of God, I already said
it to you, to who his brothers had bestowed, as mockery, the designation of
Son of Man, was really surrounded of conditions most special, that elevated
him of a surprising manner above the town in the midst of which he acted,
and if certainly he did not resurrect anyone, since that of Lazarus is a fantasy
and in other cases, it was true that of his death, there was nothing that could
have resembled a resurrection, but, after some time, people began to speak of
it but without any proof of ever having seen the resurrected. The Messiah
never lend himself to these ambiguities, but, necessitating the marvelous in
order to rest on it his character of Son of God, it could be supposed that he
did not believe prudent to endeavor too much in denying the reality of those
resurrections. What, instead, cannot be denied, is the extraordinarily
beneficial of the fluidic ambient that from him emanated. It is not an
exaggeration to say that the unfortunate that came near him, by that alone
felt relief and tranquility in their Spirits. Likewise, with respect of the
illnesses, it was of great efficacy his method of mental healing. But he avail
himself a lot also of what the magnetizers call impositions, without ignoring
either the use of plants that his medical knowledge, acquired during the
epoch of his studies in Jerusalem, taught him. Many were the cases of sadden
cures, considered as miraculous by the populous, to the point of affirming of
some sick people, placed on the path where he would walk, that touched his
clothing as he passed by, being immediately cured. You know perfectly that
that is possible, without having to resort to the miracles; but, verily, I have
not seen produced the alleged, as the Messiah passed by, but that proof is of
the faith, that had become widespread, in respect of the gift of miracles that was
attributed to him, as Son of God that he was exactly as Saint John himself,
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who you call the Baptist, confirmed it. Moreover while on the subject of the
title of Son of God, that cannot be ignored when speaking of Jesus, it must
be stated clearly that the Messiah never gave this designation the meaning of
divinity, is to say, that attributed to him divine character. Quite clearly he had
made it known the times he said: I go to my Father and to your Father, to
my God and to your God, and other phrases of analogous meaning.
As I have already said to you, Jesus enjoyed in high degree all those
occult powers inherent of all the great initiated and the irresistible influence of
his person was due in great part to his profound conviction, and that never
diminished, with respect of his DIVINE MISSION, to his unyielding faith in
God and to the fortitude that his Spirit gathered in his continued hours of
prayer. It could very well be said, therefore, that no one had reached the
heights to which the Son of God raised himself and that nevertheless, he
comprehended obviously that his true purposes of reform were going to fail
completely with the sole addition of a prophet to the already long list
included in the Sacred Scriptures. He resolved then to set aside all
contemplation and returning to Jerusalem, wherein he had lost ground, he
changed somewhat his method toward those that had themselves given to
combat him tenaciously, of ill faith always, urged by the powerful party of the
Hebrew clergy. He answered them with energy now, closing with terrible
threats against those that deceived the town and lived in the midst of the
apparatus of the cult in order to conceal their faults and low passions. He
used to say to them also:

My Father is the fountain of all light and I receive from Him that
which I scatter in the world; only through me can be reached the light
of the Father.
You are whiten sepulchers outside, but filled of putrefaction
within, which can escape the human eyes, but not to the penetrating
eyes of God.

Of this mode, instead of prolonging the times, he shortened them. It is

necessary that that man dies, said the Grand Priest Hannah, and justly was
the death of the Messiah that was needed in order to found solidly in the
future the greatness of the new doctrines.

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 Jesus died, then, fecundating with his own blood the greatness of his
teachings, which carried in addition the greatest seal of guarantee of sincerity
and the truth, this is, precisely, the death of its founder, voluntarily sacrificed
as proof of the purity and elevation of his designs, and notwithstanding all of
it, if the Lord from space would have not found in Paul a medium suited to
him in order to continue his work after his death, it would have perhaps,
perished drowned in the Judea amid the narrowness of the Hebrew spirit, to
which the broadmindedness, the altruism, the universality of tendencies of
the true Christianity of Jesus constituted an immensity incomprehensible and
inapproachable.
The Nazarenes continued leading in Judea the same nomadic life and in
common that they led prior to the death of the Master, the same poverty, the
same practices and, what is worst, the same Judaic spirit, dominant in the
ambient, to the point that it could not be a Christian who had not been
circumcised, and the Bible continued being the base of all our teachings. We
constituted, in end, a new Hebrew sect with certain particularities that gave
us a distinctive personality, as the tendency toward the celibacy, the little
attachment to the family ties, the belief that Jesus was the promised Messiah,
Messiah awaited still by the Hebrews, and in the coming of the end of times,
thus as the life in common, the purposes of poverty, the frequent practice of
the Holy Supper, that afterwards was transformed into that so strange and so
absurd that they called the communion, in which it would be swallowed the
flesh, or, better said, the body and the person of Jesus.
Before I proceed further, I will say what I remember with respect to
this. More or less thus spoke to us Jesus during the last supper:

″If this sentiment toward your Messiah does not diminish among
you, there will be nothing that can separate us, since you will continue being
my own flesh, my own blood and my own soul.
″It will mean nothing to you if you choose not to remember
everything I have said to you, because I will always be among you, since
I will be your soul and you my flesh and my blood.
″Whatever you do, do it in my name, act as if I were visible
among you, since verily I say unto you that I will always be among you.
″Once more I bless you, my beloved brothers, my sons, my
friends; pray much, ask the Father to give you strengths, since all from
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 the Father comes. Gather together also as often as you can in
remembrance of this Supper, that is my farewell, and remember what
now I say to you, because you will hear it repeated many times by an
inner voice, that will be mine″.
″The Master divided the bread among us, as was accustomed, and
he made everyone drink from the same cup, wanting to signify the
close union that was established among us and between he and we,
repeating the words…And you will be thus my flesh, my blood and my own
soul, since with you I will be permanently united and with those that to you are
closely united, to form one only body and one only blood, since it is the love of those
that follow my words and commit themselves to my work what give me strengths in
these moments and what will always give it to me, because this is my body and my
blood and he that does not eat nor drink from it will not see the Kingdom of the
Heavens. It will please me, therefore, every time you repeat this Supper
in my name, and I will occupy in all occasion this my own place in the
midst of you, and although your eyes do not see me, your Spirits will
have a presentiment of me″.

The aforementioned entails the synthesis and the essential of that said
by the Lord in that night and it did not occur to anyone most remotely the
meaning so strange that has been given to them with the institution of the
Eucharist, that would come to represent the material act of swallowing the
flesh and the blood of our Lord, represented by the host and by the wine. I
do not have the slightest intention to criticize a formula of the Catholic cult,
to which is given great importance; I say only that the Lord did not institute
it, because this is the truth.
After the death of the Master, we used to gather together, in
remembrance of the Last Supper, calling the act the HOLY SUPPER. We ate
quite frugally endeavoring to reconstruct, even in the form, the essential of
the remembered supper, making memory of everything said by the Messiah
and of all the circumstances that had been engraved in our Spirits. At first
only gathered together those of us that in such occasion ate with the Lord,
except Judas, naturally, that was replaced afterwards by Barnabas. Very soon
the Holy Supper, that from the beginning had a religious character, was made
obligatory to all the faithful, but teaching them that its objective was not to
satisfy the needs of the body, but that it enveloped the religious purposes
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with which the same Lord instituted it. Later on only bread and wine were
given to the faithful that joined the Holy Table. The wine, as always, circulated
in one single cup to all.
As everything else, also the HOLY SUPPER gradually was losing its
character of intense sentimentalism, its fire cooled off and many times had to
be stopped the abuses of those that, without first having eating at their
homes, went to satisfy themselves with the bread and the wine of the
communion. But Let us leave aside all this, that changed afterwards completely
of character, as you know, and let us occupy ourselves more specifically of
the march of Christianity, above all in the West, that is the objective of this
communication.
Certainly, my knowledge and the mode of being have elevated
themselves greatly with respect of what was Peter the fisherman and you can
very well imagine the enormous difficulty I find in order to express myself
within the narrow circle of my poor personality of the past. I ought
nevertheless to place myself, as close as possible, within my small Galilean
mould, so that the truth does not suffer alteration, since all the values are
interrelated to the place these occupy some with relation to the other, in the
time and in the space, it is then by the comparison that all things take their
respective values. Thus, that conception of the so called mysteries, as that of
the trinity and that which through the transubstantiation converts the bread into
the body, blood and soul of our Lord Jesus Christ, could have never found
room in our brains, little fertile certainly. Never, verily, have we occupied
ourselves of it, being all of origin much more recent.
We were simple and sincere and our Lord, on his part, always
endeavored in simplifying the matters he ought to address, therefore, those
intricate questions of the dogma and of the mystery, that so greatly
complicate in Catholicism the religious idea, could not have its origin either
in the teachings of Jesus nor in that of his Apostles, who all, in
CHRISTIANITY, made motive of sentimentalism, prioritizing in absolute
the language of the heart. LOVE GOD ABOVE ALL THINGS AND
YOUR FELLOW BROTHERS AS YOURSELF. Neither could we his
Apostles complicate that which with great effort the Master had placed at the
level of the major popular simplicity. It has already been seen the scarce
significance of the Nazarenes movement or Galilean in Judea; we constituted a
community of poor people, that at the same time did charity with what was
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given to us and with what each new member contributed to the community.
In general we were considered a pious association, a new Hebrew sect of
worshippers and penitents, no matter how much our propaganda was
clearing the way throughout the Judea and other towns and cities of the
bordering regions, soon it was spoken of Christianity, name that little by little
was prevailing, even in Greece and in Rome. This above all, is just to say, to
Paul was due, who, I comprehend now, was the best inspired, the best
medium, you would say, of the Lord, notwithstanding we always treated him
with certain distrust, having never accepted him as forming part of the circle
of the Apostles, for reason we said, that he had never heard the voice of the
Lord, nor participated of his life. Barnabas, that replaced Judas, had heard the
word of the Lord and an adept he had demonstrated himself before hand,
which had not happened with Paul, who, to the contrary, had started out as
enemy of Jesus and of his henchmen. A miracle, since thus it was called,
opened his eyes; but if this was not a miracle, it was undoubtedly the work of
the spiritual world, under the direction of Jesus himself, that, in end, was who
manifested himself. The spontaneity of the phenomenon and the firmness of
what was said, in spite of the thoughts and the will of Paul, contrary to the
purposes supported by the manifestation, it revealed the type of faculty (I
found this word in the brain of the medium) which the new Apostle
possessed, and the ulterior happenings, or the whole life and works of this
thence prove the faculty or mediumnity, as it ought to be called, and the constant
exercise that of this he made during his most active apostolate.
Apostle I have said, because very soon I comprehended, after my
death, that he was more than we, since he was who saved Christianity from
the stagnation of which was threatened in Judea, because, while it is true that
out of the death of the Messiah was born our illuminism, increasing one
hundredfold our fervor and activity, that was being developed in the midst of
the narrowness of a spirit too judaizing, to the point of opposing serious
difficulties so that the Christian propaganda could not be taken further than
the Judea and lest to admit in the Church an uncircumcised. I myself, joined
principally by Santiago, sustained in the beginning this thesis and when Paul,
that had been preaching the opposite, went to Jerusalem to discuss the point
with me and with Santiago, succeeding in convincing us, no sooner he
departed from Jerusalem, the others, based in my own anterior
manifestations, convinced me anew of the contrary, publicly speaking in this
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respect repeated times during the Holy Supper, in Jerusalem and afterward in
Alexandria. This reached Paul, because among them there were a few
uncircumcised that he had personally introduced, with true scandal, to ours.
Then, without wasting any time and without a doubt with great sacrifices, he
returned among us and with the energy of his conviction, he much
condemned publicly my inconsistency, yielding personally to his reasoning,
but not without raising certain indignation against him from the majority of
the Christians that were there present, all circumcised, except one that
accompanied Paul himself. But deep down, I confess, I believed in the
necessity of the circumcision, for reason, principally, of having the Master
himself set the example of his subjection to it. As to the rest, the passive
resistance, tacitly established with respect of Paul, fallowed its course, to the
point that nothing was ever communicated to him with respect of that of the
acts of Jesus and even when he insinuated to us, to Santiago as well as I, in
the two occasions he stayed with us in Jerusalem, that he wished to know
what Jesus had left as norm to be followed in his Church, is to say, that of his
teachings that ought to be taking as official, we said nothing concrete to him,
nothing that could imply a teaching or a revelation. It seemed, to tell the
truth, that in this we fear to appear less before him when communicating to
him things that could have appeared to him of lesser importance, to him, that
would come ready to hear from our lips marvelous supernatural stories of the
action of the Messiah. The other Apostles, with the exception of Barnabas,
that was the only one that made an effort to vanish the embarrassment, the
coldness with which the Apostle was received and treated, since no one
surrounded him, not even John, except Santiago and I, that allowed him to
participate of all our reunions, asking him at the same time to make an effort
so that the Church of the West may help that of Judea to help its many poor.
Thus he did so with utmost efficacy for us in the two occasions.
In spite of the aforementioned, it held great importance the visit of
Paul to Jerusalem, since we established a harmonious criterion between the
two Churches, that ought to be unbreakable, and respect of which almost
always were saved, at least, the appearances, so necessary to the prestige of
the faith, with respect of Spirits greatly backward.
Is an act of justice to emphasis the conduct of Paul, who seeing the
antagonisms that were emerging between the two Churches and the
prevention that existed against him and of his action with the character of
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Apostle, which he said to be directly bestowed to him by Jesus himself, had
spontaneously the idea, and he put into practice, of approaching the direct
disciples of Jesus, in order to receive from their lips the teachings of the
Messiah and to observe them, sincerely willing to recognize their priority and
their superiority in the moral hierarchy, as fellow companions in the
vicissitudes of the life of the Master. But he wanted, in return, that his
authority, as Apostle were recognized and even augmented, with the
complete participation bestowed to him in the things and the sayings of the
Lord. Thus, did not happen, as you have seen, due to our timidity and
backwardness, that impelled us to withdraw from him avoiding again all
questions referent to the particularities of the life, passion and death of the
Son of God and confining ourselves to speak of the generalities already
known to everyone. Paul spent nonetheless about fifteen or so days among
us, taking part in all our religious functions and of propaganda, thus as in the
distribution of alms and visits of the sick, witnessing also some exorcisms of
the possessed by evil Spirits. He also, after his first visit, although having
already made miracles in the healing of the sick, delivered many possessed by
the devil. Since his first visit, resentful within for the lack of consideration on
our part, although we acted rather by indecisiveness and by lack of a norm to
the case, that would guide our ignorance and timidity, he modified his
purposes of submission, leaving in the open his character, demonstrating
himself with more capacity to speak than the necessity to listen, with more
than enough authority as to be dependent of the prestige we could bestow
him, since he had received them from Jesus himself, being as direct his
apostolate as ours. It was then that we immediately surrounded him of major
considerations, feeling impressed by the spontaneity with which he suddenly
stood up, speaking to us as inspired and saying:

I, Paul, Apostle of Jesus Christ, not by the men appointed,

but by the Messiah himself decreed, verily I say unto you, and in
his name I repeat it to you, that only one ought to be his Church,
not of Peter, nor of John, nor of Paul, but of Jesus himself, that is
the only and true Messiah that came to redeem the world with his
light and with the radiance that she derived of his martyrdom.
Let us raise, then, the torches that He has placed in our hands, in
order to dispel the darkness that envelops the world, taking
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 everywhere his teachings and his example, instead of fomenting
the danger of the disunion among his henchmen with unfounded
distrusts and with ideas of a narrow Judaism whence from the
Samaritan drank water Jesus and whence he himself, took far
away from Jerusalem his teachings.

Thus he continued speaking with vehemence for a while and we

listened to him attentively, having changed our distrust into profound
respect. From that moment tacitly he was recognized certain authority and
we were afraid to upset him, but not without finding troublesome that
ascendance on the part of an almost Apostle, that had not been introduced
to us by the Master, but that in his words was revealed the Spirit of his
teachings, and of his actions was revealed the influence of the Divine
Redeemer. Some unity was born of this to both Churches, since our
apostolic supremacy was weakening, due to the indecisiveness with respect of
that which constituted the essence of the teachings of the Master and that
implicated truly a complete reform of Judaism upon the basis of the theory
of the reincarnations, of the plurality of inhabited worlds and of progress, as
primordial law of the Universe.

″Pave the way first carefully, had said to us Jesus, to the

comprehension of these truths and afterwards try to inculcate them
gradually in the town; do it with great prudence, above all in the
beginning, but also with great perseverance. This constitutes the
greatest truth of the Universe and without its comprehension nothing
can be explained to man and incomprehensible will result to him any
idea in respect to the Divine Justice, foundation of the moral and the
center on which the human institutions, civil and religious, ought to
revolve, since your justice ought to be a derivative of the Divine
Justice″.

We lacked completely the determination to carry forward these

doctrines, that, in end, in spite of the efforts of the Messiah, had not been
able to become amalgamated with our mode of thinking and of feeling,
resulting to us after all, much easier and more practical that of impressing our
listeners with the eternal flames, the weeping and the gnashing of teeth in the
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Geenna, than that of speaking to them of reincarnations and of the Divine
Justice, in a form too elevated, even to ourselves, form most rational and
comprehensible, but less impressive and for that reason less acceptable. Even
today you can see for yourselves how after of many centuries of evolution,
still the towns of the West accept more readily, without comprehending
them, naturally, the ideas of heaven and hell, than those of reincarnation and
progress. That is due, without a doubt, to the intellectual laziness, that gives
preference to the dogmatic doctrines that exclude all the work of the mind.
In spite of it those truths were nonetheless taught, moreover in the
communications that were normally received, above all in the Churches of
the West, whenever it was suited were made clear references and categorical
affirmations, with respect of this mode of explaining the Divine Justice, the
only one, was said, consistent to the truth, to the facts and to the sound logic.
But by the same token, little popularity reached the mentioned doctrines,
because no one reflected in their respect, but the doctors, whose ideas ill
comprehended by the amanuensis entrusted to gather and to copy them
coupled with the dictates of the Spirit (communications received in the
Churches) the observations that would have given place, resulted ill
expressed, by the alteration when copying them, from the words ill
comprehended. One can easily understand the transformations that the
writings can suffer when being copied by who do not comprehend them.
Thus also results with all communication, when the brain of the man that
serves as interpreter to the Spirit that is communicating is too inferior in
preparation. That is why everything in the Gospels that to the reincarnations
refer, has resulted most ambiguous. Only, in the Gospel according to Saint
John, is seen complete clarity. This also appears, without the slightest doubt,
in many other contemporaneous writings, but the Catholics, once declared
the dogma of the eternal flames, vanished all testimony that could be
unfavorable to them and what they were not able to vanish, they declared it
apocryphal or heretic, availing themselves to it of the authority and of the
power, when they had them at their disposal. But before that happened,
these true doctrines of Christianity gathered large numbers of proselytes and
if the triumph did not crown them due to the violence with which they were
treated, they paved the way to their resurgence, that now takes place. It
happens, then, now what ought to have happened before. It is the same
Christianity that which manifests itself among you at the present time,
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completing in that which was not able to carry out before by the contrary
effort of those that held the power and they made it prevail against the truth,
in favor of their ill understood interests.
Certainly, it cannot be denied that there was perplexity on this point,
both in the West, as I already said to the East, as for to the Christian
propaganda, due to the manifestations referent to the eternal sufferings that
the Messiah had made repeated times before the town. Paul, the same as we,
spoke little of it and generally with his closest friends or among the persons
of higher hierarchy among the Christians. But the theme, as I have made it
known, came up many times in the communications received, having to
address forcibly the question, but then that of the eternal sufferings, was said
that such were believed by the condemned, to who the sufferings seemed to
have no end. Time is always very long to those that suffer and since in the
world of the Spirits there is no measure to it, so that the hundreds and
thousands of years have nothing of extraordinary, easily, in their
backwardness, they take them as eternity itself.
The truth is, nevertheless, that even after the constituted dogma of the
eternal sufferings the concept of the reincarnation took hold of all the
illustrious consciences, among the same Doctors and Fathers of the Catholic
Church, already definitively established and although this happened long
after the death of Paul, there is no doubt that the orientation of the active
labor that he imposed to the Church of the West since the beginning was
what filled her of vivifying vitality and it is the same one that now gives
proofs of her energy, carrying in her bosom more ostensibly than before the
doctrine of the reincarnations, no longer within the Church, but outside of
her, because the Spirits are who evolution and make progress, not the things
nor the institutions, that die as soon as the Spirits abandon them.
Meanwhile it is unmistakable the immense work carried out by Paul,
guided only by his mediumnity and by his great faith. Mediumistically chosen
and consecrated Apostle, he was truly greater than the others, because his
illuminism came directly from above, without the human reflections, that in
Jesus man, diminished the intensity of the brilliance of Jesus Spirit. Without a
doubt, it was necessary for him to see our mode of working and conducting
ourselves in our works in the Vineyard of the Lord; but it was enough for
him to see so that all the powers that in us acted were revealed in him also,
with equal or greater intensity, in the healing of the sick and in the exorcism
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as in the clarity of the inspiration. All of it that simply refers to the
mediumnism, as you say, constituted then, I repeat it to you, the gift of
miracles, with which were distinguished the envoys of God. The purity of his
life, sanctity of thoughts, his continuous prayers, his great faith and the
constant effort to be humble, augmented the gifts of his mediumnity,
spreading his fame everywhere and seeking him from everywhere also, the
persecuted and the unfortunate. All that had hunger and thirst of justice, left
consoled and enlightened taking everywhere, up to Jerusalem itself, the
consolation and the light that they received graciously to be given graciously
in return. –– Oh, Paul, You were truly great, The Grand Apostle of
Christianity!

PETER

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 CHAPTER XXX
The Apostle John explains his position amid the small Galilean Church and his subsequent
action, availing himself of it in order to clarify many obscure points of the principles of
Christianity.

W hoever says: I am without sin, deceives himself, and if I say to you

that I am without sin I make myself a liar and is not in me the
word of He that came in the name of the Father to the knowledge of
the truth that of the Father is. But if far was John of the purity of the Savior,
his heart was therefore with him, who under his protection took him and as a
beloved son He cared for him.
As I tell you happened: that were only with Jesus: Cephas and Simon.¹
in the learning of the apostolate, to who the Messiah had said: fishermen you
are of fish, but come, follow me and fishermen I will make you of men; and
in that time my mother, named Salome, listened to Jesus with great faith and
devotion in the word of God, and understanding she that He was truly the
AWAITED PROPHET, THE SON OF THE LIVING GOD, wanted
dependence of him to her sons, in the love, in teachings and in the
obedience, as father, master and lord of them. These were: James, my eldest
brother, and me, John.
¹ Who is known as Andrew.

Our father Zebedee, saw well how the mother, and we were taken near
Jesus, who received us with love that was not new, being dear to him the
family of Zebedee, that faith and devotion in he had.

–:–:–

I already said therefore, without blame I am not, however, the short

years, the lively nature and much talk, comprehending also more quickly the
things by the Master said, gave me before the Lord some apparent
preference, and of it John did not know how to use it well, but only in
wanting to elevate his own person of favorite disciple. Only to Cephas or Peter,
as he was called from that time on, held John in consideration, for his great

433
fervor and firmness in the love of the Master and fulfillment of the things
that from him came.
The vanity and lack of experience gave rise this way to certain jealousy
among the members of the family of Jesus and discussing with ill tone,
although reasonably many times, I sowed causes of small discords. My
brother James always gave me his support. He was also lively and fickle in
the temperament, but he was short in initiative and in helping the brother he
inverted himself instead.
Of very little importance certainly were to the small community the
mentioned jealousy and such differences between the brothers. It must,
however, be pointed out the different nature of each man, and is therefore
that Judas, called the Iscariot, weak of body, with timidity and reserved in his
person, came to believe that he was not taken into account and the apparent
preferences of the Lord for Peter and for John opened a deep wound in his
heart. The Spirit of evil worked invisibly and he lacked trust in the Master,
that would have saved him, instead he handed him over, but not for money,
that no one came to offer him, but with the idea of revenge.
Judas, fallen in the repentance thus after he caused the ill, went into the
country, living a life of sorrow and hardship. Spirit of light is now as the
other disciples of the Lord.
John could have very well put aside his personal interest in order to
come close to the brother and to vanish the obscurity of his heart with words
of love, while only of fantasies and a desire of apostolic brilliance my soul
was filled.

–:–:–

My brothers: Whoever commits a sin, transgression also he makes of

the law, and to the fulfillment of it, in itself is punished the transgressor,
finding entry the evil Spirit. He works afterwards tempting each one in his
weaknesses. That was the reason therefore that the evil Spirit did not tempt
John in the wickedness but in his fantasies, giving to exaggerate all the things
of the Master, wanting to raise him up to God himself in order to raise
himself afterwards in him. However the love of John was great. His faith
great was also and his will as they. He wanted the aggrandizement of the
doctrine elevating its divine revealer and even before the other Apostles
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themselves aggrandizement he demonstrated of all that which he alone he
said to them to know or to have seen from the Master.
Here is, therefore, that the evil Spirit was preparing in it the causes of
which later on happened in Ephesus.
Everything that came out of the mouth of John in good intention was
to the beloved Master, and although the miracles were not such as my
exaggerated character painted them; not only John affirmed them, but also
the other disciples and many of his listeners. Exaggeration I ought to say, not
falsity, because miracles were in those times the vision of what had not yet
happened, the knowledge of the thought of another person, the healing of
incurable sicknesses, the deliverance of the filthy Spirits in the sinners under
their domination. This the Lord used to do and He taught it to his disciples
also; however that which ought to truly be called miracle did not exist and its
invention to John entirely belong the initiative; the other disciples conceded
little by little or kept quiet and afterwards accepted them and also as I, spoke
in the end.
If I say to you therefore that I am without sin, I make myself a liar,
however such sin in saying of the miracles that were not, there is that in good
came, as by the Jesus himself said is.¹ The evil Spirit therefore even seeking
to do evil did good, since even evil and death itself² ought to serve of
pedestal to good, such is the law of God.

¹ He must be referring to the following passage of the Life of Jesus, 2nd part. Chapter III. ″The
superstition and the wish of the marvelous, fomented by a disciple, that was far from knowing the true
purposes of the Master, surrounded my person of the prestige of the divinity, through the divulgation
of false miracles, contributing with it for the people to run toward the bearer of the good news, toward
the new prophet, toward the Messiah so many times announced″, etc.
² ″Let us admire and let us praise the designs of God, that of all and in all moment make
resurge the good and the love, the harmony and the light, at the very moment itself when all seem to
weaken and even when death places her terrifying seal to your eyes, as cutting off all hope and killing
all faith, it is at that moment that everything is rejuvenated and renewed in the Father and by the
Father, that is in end beginning and end of all things″. (Life of Jesus, 2nd part, Chapter III.) – O. R.

This was as for to the acts of the Messiah; in the times however that
were after his death in the doctrines confusion brought also his fantasy for
wanting to make better in the remembrance and love of the words of the
Master, being however that the evil Spirit in the vanity, although small but
great for being of the Apostle, opened door found in the short understanding

435
of the favorite disciple of Jesus. Is thus therefore that much was changed of
the words of the Messiah in the Gospel of John, who the others he dragged
in part, given all in saying of the annunciation of the angel, of the birth of a
virgin, of the death of the innocent and other things that to John came to his
knowledge in the cities that he visited during the dispersion of the first
Church, by the destruction of Jerusalem, the year 70 of Jesus Christ.
Sin therefore was in John, however not the intention of evil, but rather
the wish of good in his heart for the love of the Master and for the greatest
merit that he foolishly believed to give to his words before the men. And it is
that we unction from the Son of God received and the love and the faith
were in us and all thus in us was held and the sin of John was more than
anything else, by the lack of understanding, in that blowing the evil Spirit
amid the vanity of his heart, that no longer saw the humbleness of the
doctrine, made him see what he ought not, is to say: He wanted to bring
aggrandizement to the things that from God came and that were most great
therefore; however that which was great he made small and of the things of
God things of men he made.
However in the time that he did this, blind were the understandings
and the things thus said greater value in fact they found, than if the simple
truth they heard. The opposite, however, is today this fact, being the people
ignorant not only of the miracles, but also of the things of the great Spirits,
that the great Spirit of Jesus could do and did. Thus for such reason they no
longer give testimony of the Christ and of the word that from the Father he
received and in his name to the men he taught. Great prejudice is, then, now
that of John. But here the Messiah returns in order to reestablish the things
as it was announced and here are also his Apostles bringing you each one
what was ordered to him.
–:–:–

However as John comes to you to the reestablishment of the truth, he

ought to do it, so that in its essence and in its form be certainly as that of the
person of those times,¹ keeping himself within what he was then. I have to
remember therefore the steps of that epoch, that were so long to the Apostle
John, that John the eldest they used to call him.

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 ¹ Known is that the present personality of a Spirit is the result of all the personalities he has
had, because the diversity of conditions of each incarnation and the forgetfulness of the past,
determine in certain mode changes of personality, no matter that each man brings in himself the
substratum of all the progress acquired and to keep inalterable his character. The Spirit has afterwards all
the progress acquired and the remembrance of all his existences. Now what John wants to say is, that
in order to be entirely faithful to the truth, he forgot his posterior incarnations centering himself in that
which he had then; therein derives also the antiquated form of his mode of writing. – O. R.

Taught by me was, it cannot be doubted, the Gospel of Saint John, but

not in the letter that you know it, but it is the Spirit of the favorite disciple that
breaths in it. Thus therefore, truth speaks who says: John wrote the Gospel;
and thus therefore truth also speaks who says: John did not write the Gospel.
What this means is, that apostolate and teaching is of John, but the letter is
and in part is not. After the imprisonment in which put him the Emperor
Domitian and the exile from Ephesus with which the Caesar punished him,
he entered again in Ephesus by the death of the Emperor himself, and he
began to prepare the things of the Gospel, with changed idea of that which
in the year 70 of Jerusalem he gathered. Not verily the Spirit he changed, but
rather to aggrandize the influence he proposed himself the most he could in
the gentiles. Said, then, thus John: Here in Ephesus, wherein philosophy was
raised so high, very little thing is the simple Nazarene doctrine taught by
Jesus to the also simple Galileans, however Jesus wiser doctrines thus would
have given to the men than what here are, because being Jesus the greatest,
there is no doctrine greater than his. And is thus, therefore, that I devoted
myself to what in that time called was the inspiration of the Holy Spirit, and thus,
not the Holy Spirit; but rather the spirit of my obfuscation made me write and
change the anointed words of the Messiah into the cold words of he that his
fantasies wants to establish with the reasoning.
Theology had its roots in Asia Minor in those times and that in
Ephesus major growth had, great influence reached in my teachings, but not
such as it is in the Gospel with my name found, since additions and changes
of importance are found in that which John dictated to his disciples and in
the beginning of the Gospel principally nothing is of john.
The sublime discourses of the Messiah I sought to give them major
importance in the teachings to my disciples of Ephesus, and they thus in that
manner communicated them to you, and is therefore that they are missing in
such a manner and completely their sublime originality; accept meanwhile

437
what is said of Mathew in the Gospel that in his name was written in
Bethany, by his disciples also a few years before mine. Such discourses the
word and the Spirit of the Messiah are in themselves, but that of John cold
reflection only in them demonstrate.

–:–:–

In that of writing certainly the principal ″Revelations" were, and it was

that in the year 95 of the Lord began to persecute the Christians the
Emperor Domitian and he put me in chains first in Ephesus, wherein John
had been teaching ″The Gospel″, since the days of the destruction of
Jerusalem. Known was he already before, with Peter, in Ephesus, and he had
taken also the word of the Messiah; only later was the place chosen with the
idea to establish ourselves entirely to the purposes of the Lord. Established
John himself thus in Ephesus head to the Church of the East, meanwhile the
Emperor, not satisfied with the imprisonment of John, wanted to give him
death; changed however by God his idea, being enough to him his exile to
the Island of Patmos. In the meantime in that place he wrote the Revelation,
being already the other half of the year 95 of the Lord. In coming afterwards
the year 96, John saw himself freed by the death of Caesar, living to occupy
his apostolate in Ephesus, wherein he devoted himself to dictate ″The
Gospel″, thus as he devoted himself before in teaching it to his disciples.
Breathing however in them the strange ideas of new doctrines that in public
teachings much importance they reached, and is therefore that the brilliance,
simplicity and sublimity of the words of the Lord, which John already made
small, confusion raised to them still the disciples of this. The best proof of
this gives you Chapter I, that nothing has of John.
The whole truth indeed said, only in chapter XXI, all entirely,
completely is of John, being that he himself, as already is said did take part of
such ideas, with the view to impart greater appearance to what was said
simply by the Master. Here is therefore the just knowledge of the things: that
John dictated ″The Gospel″ to his disciples, who however only the Spirit
kept. Is thus therefore that in your hands is the word of the Messiah with the
entire certitude in that which of the doctrine is, although in words
differentiation you ought to find. In Mathew is to say that the word and the
doctrine of the Savior is entirely. In Mark likewise are, however especially in
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Mathew. Of the Apostle Luke nothing was written in the Gospel. Another
Luke, who Galilee and Jerusalem did not know, in Asia Minor, however he
eagerly sought the things through the disciples of the Apostles. There was
also in Damascus a direct disciple of the Lord, named Ananias, who healed
Paul in the days of his consecration by the Spirit of the Lord, when coming
Paul from Jerusalem to Damascus. Ananias likewise was consulted by Luke,
or rather Lucano, to the Gospel, who was eager to write it and Polycarp also
disciple of John, was asked and thus they saw the same documents and
nevertheless wrote Luke a good Gospel, although it did not come of any
direct disciple of the Lord. The other three can be said came from: Mathew,
year 89 of the Lord, Mark 91; and John 96. It can be said, is to say: that around
those years Mathew and Mark devoted themselves to write guided by Peter;
Mathew gathered news and discourses of the Master in the Aramaic tongue;
Mark devoted himself principally to write maxims and anecdotes of the Lord,
and he did it in the Hebrew tongue. Their disciples, however, being that
shortly afterwards these Apostles died, major things they added of the same
teachings of those. In the meantime first were finished those than that of
John, that was recently seen in the year 96 of the Lord. That of Luke
however is not of the first century, but of the half of the second, this is to
say, around the year 140 of the Lord.
The importance that of the written since that moment was not given is
in reason of the proximity of the times. Being that all things fallen would be seen
restored. Of what importance was to men to write them down? Near was the
Kingdom of God being raised already upon the ruins of the old past and bad,
raising itself above all death all life. Why should it thus be written to the
dead?

–:–:–

The annunciation, as written is in history, was not certainly, it was

always said that in voices secretly spoken,¹ was heard of the coming of the
Messiah and in dreams also, this is, of Jesus, in who cannot be doubted that
all that was written found its fulfillment, likewise as the Baptist would have
said of him: This is He of who I said: After me comes a man, who is
before me, because he was first than I¹ and certainly Spirit greater than

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Jesus never came among the men. He saw himself forced in the meanwhile
to demonstrations far beneath himself of what verily entail his person, being
that the gifts that you call mediums more than anyone he attained,² which
together with his intelligence, perspicacity and his great will, placed him high
above and with major power than any other man. If, therefore, miracles he
could not do, because neither can God, great things however, that by him to
the men were done so that in him will believe, signs are that from the Father
he received ministry. No other name is as hated and most feared than that of
Jesus by the Spirits of evil and no other person was, is and will be more
tenaciously persecuted by the enemies of all good than the personality of the
Martyr of Golgotha. Proof is this that no one greater than Jesus among men
is.

¹ That would point to nothing more than a simple phenomenon of auditory mediumnity, but
then such happenings were attributed to the ″angel of God″. Given the transcendence of the mission
of which Jesus was entrusted, nothing of extraordinary would have the fact of the annunciation if it is
stripped off of all supernatural idea, of which it was surrounded, since such annunciations have taken
and take place in cases of far lesser importance. Only is needed the mediumnity. O. R.
¹ This is a concept that in all the communications appears, although in different forms, this is:
that none of the Spirits that have incarnated upon the Earth have reached the elevation of Jesus.
² Right now exists among us more than one person that can manifest himself at great
distances, making himself visible in some occasions, perceived by his fluids quite often, being able to
provide improvement or relief always. – If we can do this! What could not do Jesus? – It must be
noted that the scientific and philosophical knowledge are not which lead to the acquisition of these
powers. I challenge to be presented to me one person who has exercised the magnotherapy with entire
altruism, as an apostolate, during some twenty years and that he does not have this faculty. – O. R.

–:–:–

After the material disappearance of the Master, only in his

remembrance and love engaged in the beginning his disciples entirely
dedicated to the manifestations of his spiritual resurrection. Few times
certainly did the Lord allow himself to be seen of all his disciples gathered
together, indeed quite frequently however of two or three disciples gathered
together, principally of Peter and of John. What is called ″The vision of
Peter″, a dream of his was only. The miraculous catch, brought abundance but
only after following the advice of a man that came to speak with Peter from
the coast, in who later on, with Andrew, Santiago and John, believed to have
seen the Master himself, that in the obfuscation of their Spirits did not
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recognize. The mentioned cases that of the fantasy and ardent faith of the
disciples in confusion came with true happenings, before the death and after
the death of the Messiah made confusing relations in the remembrance of
the disciples of the Apostles, who from these received the Gospel and
completed later with additions of their remembrances. It can certainly be said
that pass always without the notice of the men the things of major
importance, fixing their attention meanwhile in the least important that
greatly tag at their garments, of which they remain greatly dependent still.
The higher is your perception of the truth, greater independence of the
senses you will reach, is to say that the Spirit will reach dominion over the
senses before these over the Spirit.
It is not therefore in you the mean to appreciate the actions of Jesus,
some of which John, Spirit older than yours, still did not comprehend and
others, two thousand years since passed, dazzle him in his understanding by
their immensity and blinds his eyes their great light. The men meanwhile only
the words see and above all bring conflict to their understanding the alleged
miracles, being that not even the slightest concept of the faith and of the
prayer is comprehended after two thousand years. Only the words and the
reasoning of such you are able to understand, but their essence you do not
perceive. It is necessary for you therefore to be born again, to be reborn and
to be reborn in order to comprehend, in order to understand the essence of
the simple teachings of the Messiah. Rightly in those times came the Lord in
saying: If I have told you earthly things and you do not believe them,
how will you believe if I told you the celestial? The disciples themselves
therefore never reached the entire understanding of the things by He brought
to the world. Simple meaning in appearance many times have the things,
meanwhile hidden they keep their Spirit.
John, thus of the recollection of the teachings from the Lord received,
is given to him now of them in greater advantage being thus that: that which
was since the beginning from the Father was, because each thing is from
Him and from Him comes all life; from Him, therefore, eternal life to bring
to us the Son came,¹ because the grace from the Father through the
Son we have and it is therefore that all that in the Messiah was all his actions
and teachings testimony gave of the high ministry that from God he received,
and thus also from him we have heard: I have come in the name of my
Father and you do not receive me: If someone else came in his own
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name he you would receive. But, I have greater testimony than that of
John, because the works that the Father gave me to fulfill, which I do,
give testimony of me, that the Father had sent me. Is thus now in this,
that if in those times the fantasies and the miracles invented by a disciple
gave notoriety to the Master, here is that obliged is he in coming again and
speaking thus, that the miracle has nothing of the doctrine and the doctrine
has nothing of the miracle, being that this did not exists, while the doctrine
of the Father lives in all times.

¹ According to the conception of Jesus, God is the fountain of all truth and of all good; all,
then, that we reach in that sense we reach from Him, through our merits, this is the positive, and in it
is the life of the Spirit, because the more he reaches, greater is his personality. Jesus did not bring in a
concrete manner the idea of the personality independent of the body and he put in evidence his
conscience. In the conscience already thus formed and in the tendency also developed toward the
manifestations of the Spirit result developed the eternal life in the permanent personal action. Resulting
thus to have brought it to us Jesus from the Father, that has eternal life. The evil is the negative, the
absence of all good and of all progress, is the sin.
The filthy Spirits, the sicknesses and the sin are found together. Curious thing! The
observations made in the Sociedad Científica de Estudios Psíquicos have demonstrated the analogy of the
fluids of a febrifuge with those of a criminal. – O. R.

In saying the Lord: ″Miracles I did not make″, truth he tells, and heard
is of those that do not want miracles; these however did not understand the
truth, because they understand that the Lord did not do the great things that
he came to fulfill.
Verily I say unto you, however, that the presence of Jesus alone was
more than enough in imposing his person; from the forehead and from the
eyes seemed to come out light; the word with sweetness and with sentiment
said, in the heart of his listeners reached and it came out from his person a
fluid so soft, that it healed many times the sick that came close to him.
It has come now to your knowledge the backwardness of the men that
are given to deny among you also the great things that by the science of the
soul are done; because they do not comprehend, this is to say, because they
lack the faith, and they lack faith because they did not yet comprehend. They
lack the advancement to the comprehension of the things of the Spirit, and
when their bodies die, almost dead they walk in the spiritual life, since they
do not know and do not comprehend. This is therefore the life of the Spirit –
eternal life –– that through the Son from the Father we have, being that the

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truth and the unction in the love of God and of the men and all the things of
the Spirit that from the Lord we come to know and thus also the great power
that through such things the Spirit reaches, form his capacity to the eternal
life and completely without reliance of the body and afterwards also that this
dies, eternal life therefore we have. For such things came John to say, that
the grace from the Father through the Son we have and from the Father
through the Son eternal life we will reach.

–:–:–

In regards now to the happenings in the early times of the Galilean

society of the Apostles and disciples of the Messiah, who returning to Galilee
for a few days in obedience of the resurrected Spirit of He himself, brought
to their souls the repose and tranquility that only far away from Jerusalem
they could find. In those lands of sweetest remembrances was seen the Spirit
of the Lord in a manner of major tranquility in us, for what had happened of
his martyrdom and death in Jerusalem, being of all and in all painful
remembrance there. However great exaggeration in this also is of the
apparitions of the Lord in the midst of his disciples since very few times this
happened, rather however many times he allowed himself to be seen by one
or two of them, and this said was afterwards by all, this is, they spoke among
themselves and one or two added something also, reaching you in the end as
marvelous things. However frequently heard were by the disciples voices of
Spirits, who showed them the paths of the Lord, as now also happens to you.
Among those voices therefore you must comprehend that that of the
beloved Master principally ought to come to the beloved disciples. Thus
therefore, as said is by Peter, the resurrection of the body did not happen to
the Messiah, and indeed only of the Spirit, as in all happens. Thus given to
them as reflection and decision for the future made them seek the Master in
the repose of their souls in the beloved Galilee, principally Capernaum and
more so in the sea shore of lake Tiberias, in which in the work of fishermen
once again we engaged and in this itself in greater similarity with the anterior
we reached and in the remembrance of the Lord. Thus, therefore, passed the
time of the sojourn of the Apostles in Galilee, however not all were in that
place together, as in the days of the Lord. In Jerusalem, indeed, all together

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were afterwards, no longer separating from one another until the time of the
great dispersion in the year 70 of the Lord.
The Messiah certainly started teaching the word of God in being
twenty 25 years old; before however already he spoke in public places where
the poor Hebrews gathered to speak of their ills, who had endless
complaints, just however to the rich and the bossy, who kept unceasingly in
oppression and impoverishment of the town, but also spoke the Lord of the
just judgments of God and of the things that from Him came in signs of
confusion of the wicked and reward of the good. Is to say therefore that the
Messiah was 23 years old in that time, however in reaching 25 he began to
preach. To Jerusalem he went previously, sending him the father first, going
with the mother afterwards, at the death of the father. While still studying he
was already teaching, however in reaching 15 years old, he began to study in
Jerusalem up to reaching 23.
Of the studies came to the Lord the things of life, which are necessary
to all Spirit to his work in the Earth, which however of superior order in him
was among the rest of the men, since to the establishment of the true religion
in the world he came. The certitude of this clearly is seen in reading the LIFE
OF JESUS DICTATED BY HE HIMSELF.
Jesus therefore, knew well and wrote well in the Hebrew tongue of
those times, master likewise he was in the knowledge of the holy scriptures.
In the few sciences that in the study were of the Jewish teachers, Jesus all
knowledge had and in the learning of the healing of the sick principally.
He was not too fond of given remedies, and more of what you today
call magnetism he used, this is most of the times, what you call laying on of
hands and application and blow, but rather more than that yet, what is called
mentalism; the whole of it however was in its form, drawing thus in human
appearances the things to the great Spirit of Jesus due. The inferior Spirits,
and the most inferior are in the world, is not given to them to comprehend
the things of the pure Spirits, which only in words comprehend, not in
essence. The reason of men to doubts leads always, while the Spirit with
elevation sees and feels the things of the truth as you the light of the day see.
Thus, therefore, the same disciples of the Lord were led more by the words,
than by the Spirit of his teachings.
No more than eight days stayed the Apostles in Jerusalem, thus after
his enemies put to death the Lord, who pointed out to them in a
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manifestation of himself to go to Galilee to Peter and John, in those lands
they best prepared their future ministry and he also more easily manifested to
them there his presence and his word. Thus it was said already how the Lord
manifested himself among his disciples many times, principally to Peter and
to John, he added likewise his advices and teachings, but not as it was
written, but rather just such as you know it happens among you also. It is
therefore that in the first days of the month of April of the year 33, set off to
Galilee the major part of the disciples, is to say, Peter, Andrew, Santiago and
John, sons of Zebedee, Thomas, Santiago, son of Alphaeus, Nathanael,
Philip and the two brothers of the Lord, that were with them, this is,
Santiago and the other one. These sons were of Joseph, who in marriage
brought to Mary, and he was a widow and had sons. Of Mary were not
therefore these, who however in helping the Apostles were more given than
the others. The Galilean women that came looking for the Messiah in his last
trip to Jerusalem, all set off to Galilee with the Apostles. They however, to
Pentecost returned, living to the grand event of the day, and arriving in
Jerusalem, praying together all the Apostles with great unction. Peter and
John saw light above all the heads, in condition of the room quite dark, with
the door and window closed. The others likewise said to have seen it, taking
such in great enthusiasm to the presence of the Spirit of the Lord, is to say,
emanation of the Lord, or something else like that, being in much confusion
still the knowledge of the Apostles.
It was spoken afterwards of the tongues of fire of Pentecost, being the
work of the Holy Spirit. However, that was not a miracle since from all men
light comes out, although very little and easily the said medium sees it from
anyone that amid the darkness in withdrawal is, as the Apostles, in unction
prays. Sin however is in this also of John, who exaggeration here as in
everything brought. However it cannot be doubted the presence of the Lord
in the fluid of such lights, of who the prayer with this elevates themselves in
union with the elevated influence of the Master, who next to each one was
felt.
If before already the vision and the voice of the Spirit resurrected of
the Messiah had given back their valor to the disciples in such day of
Pentecost, filled of happiness they left within assured of the great help of the
Lord, resulting increased the will in order to take everywhere the true
doctrine.
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 With the greatest valor therefore, they devoted themselves in the works
started already in intelligence and determination. Being however of much
danger to be speaking of the crucified Jesus, among the same ones that by
the hate arrived at such abominable end, the Lord himself spoke in vision to
Peter, sending him back to Galilee and to leave from there when he received
another order. This therefore already before the day of Pentecost had Peter
in dreams, not in true vision, such in the Gospel of John is said:

″Simon Peter, do you love me more than these? He answered him: Yes,
Lord, you know that I love you″. –– He said to him, ″Feed my sheep″. He again
says to him: ″Simon Peter, do you love me? He answered: Yes, Lord, you know
that I love you. He said to him: Feed my sheep″. –– He says to him the third time:
″Simon Peter, do you love me?″ Saddened Peter that he asked him the third time,
do you love me?, he said to him: Lord!, you know all things; you know that I love
you. Said to him Jesus, "Feed my sheep″.

Other things said to him likewise the Lord; of these however it was
understood that the will of the new march of the disciples to Jerusalem was
of the Lord. The following night of such dream, Philip had it also in luck,
seeing himself in route with the Master and the others, heading to the feast
of Pentecost, which in precise order from the Lord we had, joining the
Apostles the people that already in caravan were underway of the grand city.
Of the women however only Mary, the mother of the Lord, set off to
Jerusalem with the two sons that were with the Apostles and with John.
Already happened the things, as is said, of Pentecost with major valor
devoted themselves in the teachings of the words of the Lord and of the
coming of the Kingdom of God. Each day they devoted themselves in the
ministry of the word under the grand portal of Solomon in the Temple; the
same place taking with them by the Master. Without calling in great manner
the attention of the priests in that place, however growing the number of
those that received the word and were baptized in the name of Jesus Christ,
they started to want to do harm to the Apostles, up to putting in prison Peter
and John.
Pilates however great severity imposed in this on the Jews, impeding
with force the things that in harm of the Christians wanted the priests.
Already Pilates everything in his power had done in wanting to save Jesus
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from death and his disciples, and seeing them good men and humility in their
things, seemed to him to be his duty to defend them before the unjustified
hardheartedness of the Jews. These however meanwhile with effort and lies
about Pilates took up to the Emperor, that he had to set off to Rome in
order to respond to the complaints of his subjects. Such happened at the
beginning of the year 36, being that gathered together in a life in common
were with the Apostles a large number of faithful, having to seek a few of
greater unction in the midst of them so that they could take care of the meals
and of all the things in common, meanwhile the Apostles only of the ministry
of the word took care.
These deacons were called, and they were five. All great in the faith and
in the will.
Steven and Philip, however, were best known among such, not only by
the work in the diligence of the meals and the rest of things in common, but
also in the teachings of the Kingdom of God and of the Redeeming Christ
they endeavor greatly in the discourses and in the discussions. In great hate
because of it they came to be among the Jews, who already in prison had sent
Peter and John, having to set them free by the orders by Pilates given in not
wanting punishments for religious things.
In greater hate of the Jews were held for this the Christians, principally
the so-called Hellenists, that the gentiles were converted in the doctrines of
the Lord. Thus, therefore, as soon as, at the end of the year 36, Pilates left
Jerusalem, in route to Rome, they apprehended Steven and he was put to
death by stoning and they set out likewise in great persecution of the
Christians, principally of the converted Hellenists.
A dispersion took place thus therefore, of the Christians throughout
Judea and Samaria and farther still, taking however the good news in all the
places. Philip principally, not the Apostle, who remained with the others in
Jerusalem and with the Hebrew Christians, but Philip the deacon. Dissolved
was thus the Christian Community that had its beginning in the middle of the
year 33 and ending at the beginning of the year 37; not to be seen thus at the
end of the fourth year.
With such great persecution, great prudence used the Apostles and
disciples of Jesus and the other brothers that in that place remained and
silent rather was left the Church of Jerusalem. In those days however, that
was the beginning of the year 37, came to the Christians a young man named
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Saul, who great enemy had declared himself before against them, touched
however by the grace set off in great fervor with the ministry of the word of
the Kingdom of God, brought by the Son to the salvation of men. This Jesus
was, the promised Messiah, the Christ that suffered martyrdom and death for
the remission of the sins.
In route to Damascus, Saul, called afterwards Paul, had a vision of the
Lord, in the form of light, who said to him: Saul, why do you persecute me? ––Of
this, he fell on the ground and ill he was picked up, taking him the disciple of
Jesus, Ananias, who healed him, since Jesus already in the year 29 to
Damascus also went and many disciples he made. In Damascus already he
spoke in person everywhere in the name of Jesus and for the ministry that
from him he received, as he used to say. Great confusion and hates among
the Hebrews of Damascus raised, who wanted to put him to death. However
Paul fled to Jerusalem and he wanted to come near the Apostles, who
however were fearful of him.
Barnabas, meanwhile, hearing the things that to Paul happened, took
him to the Apostles, and although distrustful at first peace they had and in
love they entered. Such things however he himself says them better. Thus
meanwhile about fifteen or more days he lived a life in common with the
Apostles and with Santiago, the brother of the Lord. He set off afterwards in
fulfillment of his ministry, that great in truth was, up to given him afterwards
the name: The Apostle of the gentiles.
I do not believe, however, as Peter says, that through Paul was saved
Christianity, being that Christianity in the Gospel was, and this of the
Galilean Apostles came out. Likewise many were already the Nazarenes,
Christians afterwards called, as he himself found them in Damascus. Tells me
however Peter now, that the spirit of Christianity that you know he meant to
say that of Paul was mostly, since the spirit of the apostolic Christianity was
more Jewish than Christian, since they followed all the practices of Judaism,
even the Sabbath and the circumcision and¹ the prayers² in the Temple of
Salomon and other things.

¹ It is well known how much was reproached to Jesus his continued violation of the Sabbath
and as for the circumcision, although he himself had to submit to it, the sole fact of his preference for
the gentiles, uncircumcised, demonstrates that he was not partisan of it, as he never made mention of
it either.

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 ² With respect to the prayer, must be remembered his words to the Samaritan woman: The
hour is near, when neither in this mountain nor in Jerusalem you will adore the... the hour is near, and
now is when the true worshippers will adore the Father in spirit and in truth; because... O. R.

Just is that said thus by Peter, John recognizes it.

Paul, however, very dear of us, among you is now and many have
recognized him, but he, that knows it, denies it. Although he is a man as
Spirit is in manifesting himself far away of himself in occasions. If Paul
signed the communication, no man can come forth and say: I am Paul. Many
other things certainly Paul has been and he remembers always however,
some up, the other down, together we are all in orders of our Master Jesus.
The Lord however, left nothing written, always saying: Spoken word has
greater meaning than the written word, felt word greater is than the
heard word, for such reason is therefore that very few disciples were formed
after those writings, that were the same of the disciples that the word from
the same Jesus heard and the sentiment of them from him felt.

–:–:–

The work of Jesus in the Vineyard of the Lord as in other times

continues, coming in major explanations through the channel of his disciples
that in turns each one takes a body in birth among you. They also, however,
have no memory of the past, since their brain only the photograph keeps of
the things by the eyes seen by the ears heard, and this is the memory of the
man in each birth. In the dreams however and in the ecstasy and other
manners of understanding in greater freedom of the Spirit, is born the
memory of the other lives in other births of men. Likewise it must be
remembered that in the short years of the children and young adults
especially slave is the Spirit of the brain of his body; the older in years the
body is major work in his brain made the Spirit and greater the dominion
reached in him the less dependency achieves thus the Spirit of his brain and it
comes in occasions in memory of the things of other lives. That however
happens in the Spirits of long existence, not in the new. Many are however
among you that keep memory of the things of their other births. You also, in
that which is called fantasy, remembrances you have in fact of the past,
memory is, without guide of conscience, therefore disorganized.

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 John however, being his person of Apostle to these things he took, in
saying, the person of the disciple of Jesus, difficult is to him therefore with
clarity the things of his advancement of these times to give you. Such mode
in speaking in those times of such mixture of dialects and languages strange
present themselves to his thoughts. Subjected therefore to it he placed
himself to the greater truth of the things that of those times was given to him
to remember. To the things however of these times the word of these times
necessary is.
Without end progress is: however only in the good is progress. Each
thing is good to know and in any work advancement of himself achieves the
Spirit, each time however with the purpose of good ought to be.
He that will have made a foundation upon the love all the things, the
Kingdom of God he would have reached. Such is what John wishes for you
and he says: Do not be troubled by the tribulations of life, since in
overcoming the difficulties with patience, faith and fortitude in advancement
of the Spirit result in his benefit. In this, you have friends at your side that
help you and God himself with those of good will is always. Thus also do not
forget that whatever that in good of your brothers by you is done, in benefit
of yourselves you will see afterwards.

–:–:–

It must however in adding to the things that already John said, that of
the happened in difference of what you believe John only has here words; he
does it however in the things in major importance that happened, if therefore
said was by John that in Jerusalem the Apostles remained until the dispersion
of the year 70, is not in saying that all the Apostles up to that time in
Jerusalem remained. It must thus be remembered that already in the year 37,
Peter and John went to Samaria, Zoppe, Hidda, Caesarea and other cities not
in great distance, taken there the apostolate of the word and the other things
that were of their Holy ministry. Peter already said is by John that he was the
disciple that better understood the Spirit of the words of the Lord. John
always fallowed him for a long time, up to Antioch afterwards, wherein Paul
and Barnabas, by the years 44 and 45, in greater apostolate they had devoted
themselves, having grown much that Church and practicing in great
abundance that which by you is called mediumistic phenomena, of these in most
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occasions: inspiration, visions, felt words, dreams, prophesies, casting out of
filthy Spirits and healings with laying on of hands and prayer and with what is
now said by you: magnetized water and magnetized oil.
Thus also in saying that the same year 44 not yet the end of February
Herod Agrippa ordered to cut off the head of Santiago, brother of John, and
in great persecution he set off during all that time against the Nazarenes, and
to Peter also he wanted killed, putting him in prison first and to put him to
death afterward as a loud warning for being Peter the head of what was called
by them: new sect. Friends however of his with great influence went to Herod
Agrippa and this granted him secretly his freedom, not being of his interest
the death of the Apostle, but rather with the purpose of gaining to himself
the favorable will of the Hebrew town.
All the while therefore that Peter was absent from Jerusalem, Santiago,
the brother of the Lord, who great authority had reached, came to occupy
the first place among the Apostles. It was certainly in the Spirit of the faith of
Santiago more dependence of the old law than Christian unction in his soul
and especially given to the things of Judaism, great opposition he caused
many times to Peter in such things; strong he was in the circumcision, not
fond of the ministry of the word and of the gifts of the Spirit among the
gentiles and opponent also in occasions, for such things of Paul. Entirely in
end Santiago became the head of the elders, meanwhile the Church of
Jerusalem was declining and great growth reached that of Antioch, wherein
were called Christians the adepts, who were called Nazarenes in Jerusalem.
Of Antioch afterwards in the year 38, Paul, Bernabe, called likewise
Barbanabas, and John Mark, disciple of Peter, that from Jerusalem
accompanied Bernabe, set off to the lands of the gentiles, devoting
themselves with great strength and all the power of the faith in the apostolate
of the Christ; of Cyprus, Malta, Puzzola and other lands, up to Rome and
surrounding cities, Paul principally, and in short alone, in the larger work of
the divine ministry of the word and other things that in the name of the Lord
he took, he was seen devoted, being of him the spiritual conquest of the
lands visited, being therefore of him the seed and the foundation of the
Church of the West. This in speaking therefore John came, not in the
intention of the history as is by you already known, but rather in explanation
of that which he previously in this same place said, being that the times that
he came to point out, for your lack of knowledge he did so, instead therefore
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the aforementioned years not in disregarding those already known ought to
be taken.
Is therefore that of the things most remote and in major doubts your
John came to speak to you and in conclusion now this last explanation he
adds.
If Paul therefore great was in this and great was since the beginning in
the doctrine especially Christian in Spirit of his ideas, than the doctrine of the
Nazarenes, who, the elders and the so-called Hebrews, thus called still were
in Jerusalem, and certainly more Jewish than Christian were seen still. If Paul
however great was, not in less greatness ought to be held Barnabas, who
comprehended him from the first moment when he approached the Apostles
in Jerusalem, these feared him and only he introduced him in
recommendation of the same elders. Of such thing found confirmation the
ministry of Paul, who therefore from Barnabas received all support, by the
justification of his apostolate in the things that from the same Jesus received,
and thus also later on all faith and strength from him received at a time that
Paul because of the contradiction of those that still believed in the
circumcision and led were by the Hebrew spirit, of which dragged saw
himself the good Peter, seal of silence he imposed on himself, in
comprehending that if he were to struggle to change his ideas, division and
ruin will result to the Church of Christ, while he lacked humility in his
submission toward the Apostles. Barnabas however made himself small in
the humility to the aggrandizement of the work of the Lord, approaching
Paul, who retired to his city of Tarsi¹ and the Apostle certainly in all greatness
of his apostolate, humbled himself to Paul non Apostle and in subornation
of him he placed himself, achieving thus the conquest in the resented Spirit
of Paul, who the faith in his apostolate appeared to have almost diminished.

¹ Paul was from Tarsi, but lived then in a city near Jerusalem.

Very few things Barnabas and John Mark wrote and such things ended
up missing, or in part mixed indistinguishably with the things by others
written. It is however, as already was said that still greater merit to the
tradition was given rather than to what was written, and in repeating also
John came that in major advantage of the word by men felt, than of the word

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only comprehended and being therefore that: ONLY THROUGH LOVE
WILL MEN BE SAVED
May the peace of the Lord be with you.
JOHN, THE ELDER.
Apostle of Jesus Christ

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 A Few Words from the Apostle Barnabas
CHAPTER XXXI

U SELESS is to say that my whole Spirit finds himself entirely

overcome by the elevated and moving ideas in the words of John. It
is he certainly, with Peter, the true Apostles of Jesus, and, taking the
word of Paul, although absent now from this place, I delight myself to speak
the truth freely, in order to render to John and to Peter the eulogy of their
great elevation.
In what is of the things between Barnabas and Paul, deserves
consideration by the apostolic benefit that from them was reached and not
for what the kind John has attributed to my virtues.
I was of a sincere soul and man of action in the Spirit and great was
thus also my profound faith in the Lord.
Resulted then easy the path to the good inspirations in my Being. Thus,
then, easy welcome had primarily in me the inspiration that led me to place
Paul in conditions favorable to the development of the apostolate to which
he had already devoted himself. Later on, knowing personally the whole
reason that entitled him to resist himself to the mistaken influence of the
Hebrew Christians of Jerusalem, called still then Nazarenes, who were still
confused with a Judaic sect, I went looking for him to his birth country,
wherein the disillusionment and the impotence, to which condemned him his
honest nature and the firm purpose of not wanting to weaken the authority
of the Apostles, kept him away and idle.
It seemed opportune to me to use my character as member of the
twelve to give him a satisfaction by the indifference and abandonment into
which he had fallen by the opposition of the old spirit against the most
liberal and progressive thought of Paul.
It is said that I won Paul over and this could be, however previously
Paul had won me over, since attraction had his person by the virtue and by
the manners. His sensitiveness and sincerity, his disposition of always
forgiven those that had done him ill, his resignation and patience in bearing
all difficulty and pain for the good itself and for others, his disposition to
always give the right to others, even though agreeing that the right belonged

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to him, his great faith and firmness of heart I had not seen in anyone in such
manner as in Paul. Amid the solitude and amid the silence certainly at times
his face used to turn very hard and in a few occasions of intense personal
tension, I saw a face so hard and threatening that it sent a chill through my
body. Nothing nevertheless was said by him in those occasions
corresponding to such a bad face. He, however, confided in me, that amid
the solitude persecuted him a Spirit so perverse and of such power, that it
would have made him carry out the most terrible things, if it did not prevent
it the constant protection of God, Who never abandoned him. His energetic
character was only to the good and he demonstrated it unceasingly being the
first one in imposing to himself all the privations and opposition inherent of
the Christian Apostolate in those times of gross fanaticism and of general
backwardness and wickedness. He placed himself thus from the outset at the
head of the rest, which was ill interpreted, supposing him incapable of
obeying and lacking humility. It was spoken thus of his incapacity in order to
respect the authority of the Apostles or ill will to obey them. We all however
recognize that on our part and not on the part of Paul were the first error.
When Paul returned from Damascus, wherein Jesus already had taught at the
age of 29, converted already and having evangelized efficaciously in that city
and in other towns nearby, he did it with the purpose of his recognition by
the Apostles and of the respect on his part of their authority. The Apostles
however avoided him, with proofs of distrust and apprehension, although
manifestly there was no motive to such. I spoke to them then personally, well
informed already of that of Paul, they resolved to receive him and to hear
him, and thus I went for him, I took him to the Apostles, introducing him as
a good brother and very capable to the ministry of the word; the Apostles
however received him coldly and only Peter and Santiago, the brother of the
Lord, spoke to him, Peter humbly, Santiago with authority. The coldness
disappeared afterwards in part and with them took place repeated
conversations and together we all worked in the things of the community and
in the religious acts. About fifteen days spent thus Paul with the Apostles,
who however always reminded him of their superiority by their appointment
of Apostles of Jesus and for having heard his word. In spite of it, soon was
put in manifest the major intelligence and instruction of Paul, who had
studied to be a Rabbi and was also more cultured. This itself therefore and
the Spirit most liberal of the new brother made him less pleasant to the
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Council of the Twelve. Santiago principally, that voluntary enemy had been
of the teachings of Jesus before his death, involuntary enemy he became of
them after the death of the Master, since he refuted them, replacing them
with the narrowness of Judaism, that was precisely what Jesus had come to
reform. It was then that Paul spoke in a manner to make himself known as
capacitated by the direct influence of the Lord, to the grand work by the
Redeeming Christ brought. The Apostles respected him then and they
believed in his unction of the Spirit, but they did not teach him anything and
they seem rather to avoid his questions. Thus, then, the new adept took from
the Apostles by sight the forms of the practices, as the blow at a distance on
the forehead, the impositions, the applications, the exorcisms, the oil and the
water, influenced by the impositions and by the blow, to the healing of the
sick, etc.: but the Apostles did not teach it to him. If, then, there ought to
have been greater humility in Paul, less jealousy ought to have demonstrated
the Apostles, influenced by Santiago, except Peter and me. Here is therefore,
what no one knows, because kept it quiet the virtue of Peter, this is, that it
was Peter, who had the idea, convening then the two of us that I would be
the one to look for Paul in order to carry out in common a propaganda of
major extension than up until then. Immediately the twelve approved the
project and Peter gave me as companion John Mark, his disciple, who he
loved as a son.
You ought not be scandalized by these small apostolic dissidences,
which occurred almost two thousand years ago. It ought to marvel you rather
that Jesus from space accomplished what you know with such poor and
scares elements. It ought to also marvel you that in those times, of so much
wickedness and ignorance, twelve Apostles and Paul found such great
conviction and valor within themselves and so much faith in the Messiah,
that they dared to undertake the conquest of the world, achieving it
fundamentally. Judas Iscariot joined them in a new life to the works of the
Lord. Do not judge him, then, by a single detail of one only life since you
know that one hundred lives mean nothing to the eternal life of the Spirit. I
know perverse men that are today the same they were two thousand years
ago. If they would have looked to the Christ, instead of despising him they
would be now as high as the Apostles. Believe therefore that the light all in
Christianity is found, Christianity however is aggrandized and elevated with
the aggrandizement and elevation of the men.¹ Anyone therefore that of
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obscurity accuses today Christianity is because there is obscurity in his soul.
Jesus and the Spirits that accompany him seek the progress in the good. I am
authorized to tell you that Jesus is at the forefront of SPIRITISM, but it is
not contained in it all the progress, that infinite is as God himself.
¹ This concept precisely is the one I have wanted to manifest when I said that the teachings of
Jesus implicate the idea of progress, is to say that his doctrines are progressive. Many are the passages
of the Gospels which thus proves it and quite clearly explains it the Master in Chapter XIV, wherein he
explains what ought to be understood by The Spirit of Truth, words that were fittingly adapted by
some elevated Spirits in order to sign their communications, that contain truly the manifestations of
the most elevated Spirit of truth we can reach. – O. R.

Not everything I am permitted to manifest to you, but I can say to you

that the intense spiritualist movement initiated in the past century, principally
under the SPIRITIST form, was initiated by Jesus, coming to the world for it
the major part of his Apostles, followed by many disciples. John and Peter,
with Jesus remained, but you know them by their works. Of those that were
among you few remain and with their disappearance weaken the Christian
Spirit of Spiritism, replacing it the reason of the Spirit with the reason of the
senses.
Science is the truth, but the truth is not of the men, but of God. You
instead drag yourselves looking at the ground in order to find the truth and
gathering what you find and arranging it you say to have the science and you
do not look upwards because the intense light dazzles you and to you what
you cannot see, does not exists; but certainly the infinite surrounds you
everywhere with the infinite Divine Laws, being the Earth a point in the
midst of the immensity without limits of the Whole. From space, then, all
comes, not from the Earth toward the space. Look therefore always upwards,
is to say, outside of your Planet, do not drag yourselves like the serpent on
the ground. Study, work, struggle, because without these there is no progress,
but do it always with sincerity and humility and remember also in your
tribulations that God hears always with benevolence the prayers of his sons,
but first be merciful with your fellow man, so that God may be with you. Do
not pay attention to those that speak to you contrary to the prayer saying that
she is useless because she cannot alter the laws of the Universe.
They are talking parrots, that do not know that is justly within the
fulfillment of such laws that the prayer forms the means of communication

457
most simple and real between the creature and his Creator. They do not
know it because they are incapable of perceiving anything outside of the
body. Reason serves them as the walker to the child in his first steps, but the
child abandons afterwards the walker, however they are incapable of
abandoning their human reasoning in order to elevate themselves to a more
superior that we already have, that which by the experience, by the work and
by the suffering, but above all by the faith and by the love, we have reached.
You had rightly said therefore: Without charity there is no salvation.
Those that reject charity are the same ones that reject the prayer, because
they do not comprehend them, seeking their meaning in the midst of the
things but of material order, through the words based in the reason of the
senses. Only he that knows to love comprehends the charity that the
synthesis envelops of the entire universe. The fact is that the advanced Spirit,
with a body or without the body of man, perceives, feels, sees the things of
the soul, that do not have however translation in your words; those therefore,
that with the crutches of the human reasoning walk only, blind are of soul,
because young they are still as Spirits and it is of your charity, of your love
and of your faith that they ought to learn, not of your reasoning. Reason
leads to the fanaticism, charity only to good leads. Reason, also the purely
human, precious instrument is of progress, but she ought not be confined in
fanatical circle of material observations, but opened ought to leave its doors
from above in order to elevate itself through them little by little up to the
superior reason of the Spirit.
Be, then, humble and trusting and believe in Jesus, that the most
elevated Spirit is that leads humanity.
These words are of Paul, of who I learned much.
He, however, cannot write, because he says that with his brain of man
he writes better because his independence of the body that he animate, is
rather a defect than a virtue of his incarnation, and that if few pay attention
to his words better expressed as man, lest they will pay attention to those of
his deficient communication. Paul! – Paul! So great always as simple.
Filled is my soul of admiration and gratitude for you, that taught me the free
Spirit of the human reason together with the superior reason of the Spirit,
because if knowledge means nothing without love, very little thing is love
without knowledge; but love to knowledge leads us. Do not believe therefore
that you will achieve something good in your social struggles, if you do not
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better yourselves. I will close, then, with these prophetic words of the
Messiah: ONLY THROUGH LOVE WILL MEN BE SAVED.
I also, with all the sentiment that my soul is capable of, I express my
fervent wishes for the triumph of good among the men, through the coming
of the idea of Jesus thus said.
All happiness I wish for you in God.

BARNABAS, Apostle.

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 CHAPTER XXXII
Mary speaks, the Mother of Jesus.

M y words cannot add the least importance to this work, since no

one ignores, that I was an element completely negative to the
mission of my son Jesus. I yield, nevertheless, to the request of the
medium, I will say whatever may be of interest with respect to it.
In reality so poor was the education of the Hebrew woman, that with
difficulty one would have been found, capable to appreciate what the so-
called prophet as I used to call him, meant with his words, with his action
and with his example. Among the men there were none either truly prepared
to comprehend him. I believed that my son was crazy and everyone in the
family concluded believing the same. On this respect, then, I cannot say
anything of any use and I will speak rather of what I observed around the
actions of my son.
The martyrdom and the death of Jesus, the ardent faith of the Apostles
and the influence of John illuminated my Spirit, converting in my mind
transformed the innocent victim into a Semi-God, and there was not the least
doubt in my mind with respect of such grandiose manifestation of love from
the Father with respect of his sons, all the men of Creation; this, however,
even though it meant great realities to my poor soul, so filled of mental
obscurity, outside of myself, it could not represent a great progress, since in
nature nothing is achieved by leaps and bounds, but all is linked logically; the
light that was made thus then in my soul, shone nonetheless deep down in
my conscience, serving me of guide in all my terrestrial lives. The grandiose
myth that was made of Mary among the Christians later, nothing absolutely
nothing has of real.
I was always a woman, except in one occasion, in which I tried myself
in the masculine gender, it was the time that I spent most comfortably, but
which resulted to me of little progress to my spiritual development. I always
felt inclined to be a woman and I distinguished myself almost always by my
religious inclinations, as I was also a nun, having occupied an enviable
position in this medium, having cultivated somewhat my intelligence, as
much as it was possible then for a religious woman.

460
 Verily, just in my last sojourn in the Earth wherein of many Hebrews I
was known, since it is been a few years of my new return to the world of the
Spirits, just then acquired true development my intelligence completely free
already of those prejudices inculcated by the religious fanaticism, that
constitutes a hindrance more or less invincible to the human progress.
Certainly, the invisible protection that from my friends I received constantly
within a good path, that responded as far as possible to the plans formed
before hand in space. Never ceased the Christian labor; always from above
by the same Martyr of Golgotha wherein he sealed with his blood the
sublime teachings inculcated already by him, with the word and the example.
Without a doubt, continuous were the obstacles with which the
magnanimous labor stumbled in the Earth due to the lack of capacity of its
envoys to such transcendental task. Many and repeated were the attempts,
constant the effort and continuous the struggle, but it lacked the unity of
action, that unity that previously easy was to the Master through the
mediumnity of Paul that, surrendering himself to Jesus on the road to
Damascus remained constant during those times, communicating with great
exactness his word to men, but in the subsequent stages it is not that the
mediumnity of the Apostle would had diminished, but rather the ambient
was adverse to him and in no case the circumstances were favorable to him,
with reference at least as to give place to the clarity and surety of
manifestations to which just now he has reached due in great part to his
retrospective remembrances, that serve him of solid foundation in order not
to fail in his endeavor, in spite of the incredulity and opposition of the
Christians themselves that think that Saint Paul would have to present
himself to them as an extraordinary Being, a personality surrounded of
wonders and miracles, no longer a man like the rest, much more detached
than the generality of the material and conventional, principally in fulfillment
of his mission, but without revealing anything that could make out of him a
superior Being.
The Christian tradition quite exaggerated as for to the merit of the
men, has converted the Apostles that were extremely humble of position and
means, into personages of great merit, this is and has been the cause of many
errors. These men were only extraordinary by their faith, sincerity and ardent
will, thus also by their great love for the Master, but if they have had
sufficient advancement as to remember the past during their incarnations,
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Christianity would have not lacked the unity in the effort and the only
direction, that only from Jesus could come. Instead, no sooner did they
return to the human life, that they forgot all their promises and all notions of
the true purposes and precise knowledge of their mission, seeing themselves
often, due to it, struggling in opposite sides as it happened during the reform,
in which both sides conducted themselves badly and even way before also,
with the heresies and the works of the free thought.
Quite difficult is and only by exemption, in very limited cases, can take
place the recollection of the successive lives, because the memory of men
resides essentially in the brain, being able to remember consequently, only
the events that have been engraved in it during each life. That is why are not
remembered the dreams that I would call true, is to say, those in which being
the body completely asleep, lives only of the vegetative life and the Spirit
cannot make use of any of its organs for which reason he sees himself
obliged to act without the body, so externalized all his activities, because the
Spirit can never remain inactive, as a result he lives far away from the body
through the body that is inherent to him and of the fluids that he draws from
the body and that maintains him connected to it, thus as to that special
ambient that results of the activities of all the sleeping persons, thus
externalized and that think and remember without the hindrances of the
brain, but without leaving in it however the impressions that constitute the
remembrance to the man, the mediums and the Holy hands achieve things
immensely more portentous than those of the professional magnetizers, due
to their greater faith and generally more elevated sentiments. But let us return
to the purposes of these lines.
Personally aware, as I said, of all the efforts of Jesus in order to
reestablish the truth and purity of his doctrines becoming myself very soon
one of his collaborators, I had the constant sentiment of seeing his plans
ruined by the cruel fact of the complete oblivion of all purpose taken in the
spiritual life by those that returned to the Earth, wherein they followed often
routes opposite to those outlined. With all the effort that each made to be
virtuous, the prayer and the faith in God, thus as the experience slowly
accumulated, gave each one major awareness of all the things. They
comprehended that in order to dominate the fluidic ambient, without which
nothing is achieved, is necessary also the health and the physical strengths
endeavoring in its development principally Mark, Mathew, Paul; Peter and
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John worked more in the extra-corporeal sense. You ought to know that the
health and the physical strength, depend in part of the development of the
astral body, since nothing is lost, either is lost the development that in each
life achieves the man to his body, since the envelope of the Spirit when it
separates itself from the material body, takes with it all improvement, all
acquired aptitude and even the tendency to contract or to overcome the
illnesses the body suffered and could overcome. Of this mode better
prepared the Apostles always under the direction of the Master, were able to
promote in the XIX century, a great religious revival, principally in North
America, in the hope of being able to derive from it sufficient religious
progress as to return to the purity of the primitive Christianity. Very soon,
however, they perceived themselves that the preoccupations of race and the
dominant sect of that ambient, did not lend itself to carry out such purpose.
They directed then their glances to South America.
All the Apostles, except Peter and John, had return to the Earth. The
Apostles did not know one another, except Paul, although he hesitated at the
beginning of his mission, going so far as to ridicule Jesus, notwithstanding of
being of a temperament quite religious, but Paul, that gradually recognized
them later, due to the great development that in his present life he achieved
by the mediumnity, of which precisely Jesus served himself in order to dictate
the present work, with which is reestablished the primitive Christian purity,
free of all fraud. This same exposition I make, demonstrates that the true
development of Christianity is due to the effort of the Apostles and their
disciples, under the direction of Jesus, with nothing of miraculous, or
supernatural, to inculcate certainly, although slowly and in a manner that each
one becomes aware by themselves, that reside great potentialities in the
Spirit, that he ought to develop principally by the virtue and the sacrifices,
potentialities that will make him the master of nature.
To sum up, I will say: that Peter and John from space were able to
establish in the middle of the XIX century, an important nucleus in Buenos
Aires. That important nucleus was almost constantly presided by Saint
Steven, chosen to the case by his faith, perseverance and unbreakable
laboriousness, supported on an unblemished morality, assisting him very
closely Joseph of Aremathea, that also in this occasion helped Jesus through
his distinguished social position and opulent, since as I have already said it to
you, nothing is accomplished through miracles, but among the men and to all
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human labor necessary are the human means, and even when done by the
efforts of the Messiah the rapprochement of Heaven to the Earth, whenever
to her ought to come, through terrestrial means we will return.
Saint Steven also enjoyed a distinguished social position and pecuniarily
comfortable, likewise the evangelist Saint Mathew, but truly opulent was only
Joseph of Aremathea. Saint Mathew distinguished himself principally by his
eloquence, with which he in diverse occasions moved the most elite of the
Society of Buenos Aires. Barnabas filled the functions of treasurer and
likewise the surveillance of the association, I will give his name, as more
modest and less known than the aforementioned; I am going to give it so
that it may serve of base to the knowledge of those who may have an interest
on the matter here mentioned: (his name was Jose Rodriguez, and he was
Spanish).
Paul, very young still and led unconsciously from space by Peter and
John, introduced himself to the association that although founded originally
by only twelve members, quite numerous had grown as a whole, but curious
thing, it repeated itself the distrust and apprehension that induced the
Apostles before not to receive him, renewing three times unsuccessfully his
attempt until Barnabas the same as before introduced him personally. Paul
then introduced Mark, not the Apostle, but the disciple of Peter the same
one that with Barnabas accompanied him in his trip to Rome where he went
to evangelize the West in the name of the Lord. Both were very dear, as
already was Barnabas, by his laboriousness and perseverance, although the
same as in the evangelical epoch, Paul acted more outside of the association
than within it.
The Apostle Mark, remained still then in space, I say space, because
even though everything exist within the space, men form part of the Earth
and they are not directly in space, I mean, then, that of the Spirits. Paul
because of his mediumnity never lacked signs and even conversations from
the world of the Spirits, but he was apprehensive, for not seeing anything
perfect in the rest of men, and on the other hand Peter and John invisibly
protected him in order to avoid all communications until its time came; but
as soon as they were able to surround him of the means that within the
association served him as elements of strength in order to fight against the
Spirits of evil that endeavored forcibly in destroying his work, Paul could be
developed by them safely, giving him gradually the remembrance of the past
464
so that he could have a better conscience of the work that was entrusted to
him, otherwise due to his investigating Spirit and too positive, qualities that
already previously had hindered his relations with the Apostles, his work
could not be conducted within the association of a character somewhat
mystical and because the regulation prohibits all mediumistic work, outside
of the premise of the association and that were not under the immediate
direction of the spiritual Commission that had been constituted in order to
direct from space the works of such nature, that so many dangers entails to
men. Paul was fully authorized to work outside of the premise of the
association, assuring him all the spiritual protection possible.
The struggles and displeasures that Paul had to suffer for his work, are
but indescribable, saving him his exceptional power, the help and expertise of
his invisible protectors that surrounded him day and night, with a dedication
and incomparable bravery.
Great part of his work is left unknown, but its effects are already
widespread. Joseph, who was my husband, did not last very long in the
bosom of the mentioned group, due to his character somewhat harsh and
proud, not modified sufficiently still since those times. He was nonetheless
sufficiently laborious and learned as to have lent his good services to the idea
and he did so, even outside of the nucleus.
Thaddeus, that is still among you¹ around the year 1905, received from
Italy, his native land, the LIFE OF JESUS DICTATED BY HE HIMSELF,
translated from French into his language and the Sociedad Científica de
Estudios Psíquicos, translated it into Spanish,² undertaking it the president
himself that knew well that language for having conducted his studies in Italy.

¹ He has recently returned to the spiritual world.

² The translation was distributed gratuitously.

The second volume, was dictated afterwards to the medium XX, urged
to it by Jesus in repeated occasions. After an apparition of Jesus to the
medium and through further diverse notable manifestations, is when the
medium acceded, fully convinced of the direct intervention of the Master in
it.
It was received thus the communication surrounding it of a control
quite lengthily and rigorous, reason for which it took so long in completing

465
the second volume, just finished in these moments, with the addition of new
chapters, and the present communication.
Also the rest of the women continued as I, lending their cooperation to
the grand work initiated by Jesus almost two thousand years ago, incarnating
themselves preferably in the feminine gender. Salome formed part of the
nucleus during the major part of her life, lending important services with her
mediumnity.
Her son James helped Paul with great interest and love with two other
Apostles that I am not going to name. Martha evangelizes in the City of
Córdova, and Magdalene works likewise with enthusiasm within and outside
of the nucleus in this capital. I also cooperated in this grand movement,
devoting to it the major part of my last existence and keeping close relations
from Spain with the nucleus of Buenos Aires. And this has been the epoch
of major light to Christianity finally free of all dogmatism, that Jesus always
combated outside of all religion, because Christianity is the religion. The
disciples of the disciples of the Lord, scattered throughout the world, take
the good news to the four corners of the globe shaking the idolatrous
temples from their foundations so that it will be comprehended the idea of
Jesus, to establish the entire universe as temple deserving of the Most High.
Praised be to Jesus to who all these is due! Jesus is our brother, he is
one of us, willing always to come near anyone that sincerely calls him, but
because of his elevation and his high mission, we call him: The Lord, without
fanaticism, but as a demonstration of love and gratitude for the work of his
immense love. In his name I bid you good-bye and I embrace you.

MARY

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 CHAPTER XXXIII
Communication from the Apostle Mathew
The dual conscience, remembrance of the past and the colpinos.

T HE communication I gave, a few days ago to be included in this

transcendental work given with the sincerity that is characteristic of
me, resulted rather harsh to the elevated criterion of the Messiah, by
its nature of severe justice.
The Master said to me: ″I recognize the merit and the veracity of your
work; but my work is not a work of judgment but of love″ –– ″I have not
come in order to judge, but in order to sow the love among the men″. ––
″Keep it, then, in strict reserve, to those that have to carry out the
reestablishment of justice, in that which was veiled by the action of time and
of the human malice, our goal to this work is only the elucidation of the
points which I entrusted to you, since your communication, as those of the
other Apostles and Mary, constitute chapters of the same, as they developed
within the order and strict continuity of it″. ″Thanks I ought to give God;
continued the Master for the strict truth obtained in all of it with the medium
that serves me as instrument, since in the entire book has not passed a single
word, that is not mine, of Mary or the Apostles, that in it collaborated″.

PRAISED BE THE LORD THAT THUS HAS CONSENTED

THAT MY RETURN AMONG THE MEN IN THIS FORM
RESULTED SO REAL AND TRUE, AS IF I MYSELF,
RESURRECTED IN BODY, WOULD HAVE SPOKEN TO YOU
WITH MY OWN LIPS.

Placed on record what preceded, of the words of Jesus, I will pass to

address the theme that heads these lines, repeating only, with respect of my
other communication, that it ought to be lifted from Judas the cruel
condemnation that upon his memory weighs, since his betrayal was only the
effect of his weakness before perverse suggestions that constantly worked on
him, under the effort of unconfessable interests. No one ignores that there is
in us a dual conscience, effect of our backwardness, the conscience of the
free Spirit and that of the incarnate; still we ought to admit an intermediary
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conscience, the conscience of the Spirit of the incarnate when he is
disengaged, it seems that, when you sleep, or you are simply distracted, your
Spirits find themselves far away from the body, acting consciously outside of
it. It is clear that it cannot exists the recollection of his action, from the
moment that the brain has not received any impression in respect of it, since
known is that the memory of the man is only cerebral.
It could be said affirmatively that the Spirit acts with a new personality
in each incarnation, since the brain gathers gradually all the impressions that
reach him from the exterior by the continuous and agitated activity of the
environment that surrounds him. Through the senses of hearing, the sight
and the touch, unceasingly impressed is seen the encephalic mass, wherein
everything is engraved and is associated, in accord with the diverse
circumvolutions, that form them, constituting thus the remembrance, the
judgment and the ratiocination.
Truth is that the whole of it takes place under the control of the Spirit,
but he, not having at his disposal other means to his realization and
manifestation, within the world of which he forms part, ought to adapt his
conscience within the circle that such means bestow him. Everything that the
man has engraved in the brain, forms therefore his remembrances, his
knowledge and the materials to the action of his conscience, which results, as
can be seen, quite different of the true conscience of the Spirit.
To us does not exists the division of time that rules among the men,
and we only guide ourselves by the succession of the events, in the midst of
which we have lived and that in certain mode form the guide of our activities;
that is why we cannot calculate the ages, and is thus that, being perhaps
about thirty something years ago, according to what I have heard say among
you, that I left my corporal envelope, it seems to me nevertheless that only
yesterday I lived among the men, reason, precisely, that has induced the
Master to entrust me the proposed theme, because I would elucidate it more
humanly than the other Apostles.
I already said that in my last incarnation I was Rafael Hernandez,
having occupied myself in depth, although lecturer, of philosophical matters
and religious, in close relation with Christianity, making thus justice to my
past and to the beneficial influences of the Master, I was far from knowing
nevertheless, that such conduct constituted, in certain mode, a remembrance
of what I had been some two thousand years ago, and neither could I
468
suppose that, once abandoned the physical body, I would find myself here in
which many dreams and fantasies of my life, that I considered devoid of
foundation, constituted in reality true remembrances of the past, resulting
thus to have been more conscious in the moments in which I had considered
myself lacking all conscience. Without a doubt, in many circumstances of the
human life crosses our mind, without being conscious of it, remembrances of
the past,¹ but they lack the control of the conscience as John says, due to the
fact that the human conscience is only able to act within the elements that
lend her the cerebral impressions.

¹ Refer to ancestral memory ″Elementos de Magnetología, by Dr. Ovidio Rebaudi″. (Book out
of print).

As can be seen, the dual conscience is a natural effect of the

forgetfulness of the past and it is necessary that this modifies itself gradually,
so that the Spirit can work with efficacy in the sense of his true progress.
Paul has found that, what he calls voluntary disengagement, is to say, the
faculty of disengaging himself whenever he wishes while awake, is what helps
most to the remembrance of the past. That is why he has formed a school in
such sense, pointing out the methods to the case. This good friend,
notwithstanding the remembrance he has with respect of the past,² went so
far as to forget his mandate in such a way, that, due to his studies and
scientific ambient that surrounded him, went so far as to view with scorn the
Master himself, to the point of calling him a vagabond, for not having a home,
nor known living means. He was, he said, an ignorant enlightened, who
gathered masses more ignorant than he. –– I say it, because he himself
confesses it. The truth is, affirms he, that his remembrances with respect of
the past recently began to manifest themselves with clarity at thirty years old,
becoming clearer and manifesting themselves with much facility afterwards,
due to his mediumnity and to the faculty, of disengagement, that he was able
to dominate almost completely.

² We know that in one occasion he presented to Doctor, Cosme Mariño, Director of the
Magazine ″Constancia″, a document referent to a happening of which he had been a victim some four
thousand years ago; pleading with him to publish it because it dealt with something that history seems
to deny, being quite certain that the excavations that were being carried out in Egypt would confirm his
affirmations. (The publication was not done).

469
 Three times, refers Paul, in his disengagements he was not able to
return to his body and that, if it had not been for the intervention of the
good Spirits, that introduced him in his organism, with the greatest of ease,
he would have died.
The Spirits advise to inform the PROTECTORS before engaging any
incarnate to exercises of disengagement during a state of wakefulness.
The PROTECTOR SPIRITS, are who were called before guardian
angels, since they devote themselves especially in the custody of the men, and
they are who, during sleep, help the Spirits of the men to separate themselves
of their corporal envelope so that they may leave for a few moments the
materiality of the human life and to enjoy certain spiritual freedom,
communicating themselves with their beloved fellow men that have preceded
them to the hereafter and from who they receive new hope to the struggles
of the material life, thus also teachings and advices. Truth is that man has no
memory of it when he wakes up, because the brain cannot store impressions
of that which has not taken place in it, but always remains a reflection of it,
the state of intuition or disposition favorable to what has to be done. It
ought not be thought that during these disengagements the Spirit of the
incarnate moves to act really in the spiritual plane, but rather in an
intermediary plane which Paul calls phantasmal plane, or simply, extracorporeal
plane.
Phantasmal he calls it because it is the plane of the phantasms that
ambient in which often make themselves visible those that are called
phantasms, that the children more sensitive than the adults, often see with
terror, while they are but Spirits of living persons, that are seldom visible to
all, due to the phantasmal body, that envelops them, formed by the vital fluids
of the body, through which the perispirit is linked to the body.
The phantasms that are visible can also be photographed, as it had
already been done many times during my last incarnation.
The Spirit of the incarnate, disengaging himself, can give
communications to the living, through the help of his protectors. Paul had
given them, sometimes with this name and others, and is the most frequent,
with his present name.
It ought not be confused the pointed out intermediary plane, with that
which the Spirits call boundary zone, that separates one plane from the other
and which ambient is somewhat terrifying by its combative ambient. From
470
there come generally the nightmares, when ill disengaged the mortal, by the
ill state of his health many times, accompanies him fluids similar to such
plane; but this is not the opportunity to deal with such matter, I will say
rather, that many times, are able the protectors, after a good disengagement,
that the incarnate retain the remembrance during his disengagement and then
you say to have had a lucid dream. Nothing is remembered generally of the
deep sleep and is because sleep is only deep when the Spirit of the incarnate
acts far away from the body. The mediumnity, as it facilitates the
disengagement, it facilitates the remembrance of the past, by the same reason
that the influence of the disincarnate is greater in the mediums than in those
that are not. On the other hand the good influences, that always accompany the
persons that lead a regular life and good conduct favors in great manner all
that refers to the mediumnity and to the disengagements, but not without
being necessary the practice of such faculties in order to obtain its
development. The boundary zone is found full of inferior Spirits and also of
suffering Spirits, that because of their temporary conditions find themselves
at the level of that ambient, suffering perhaps a punishment or their
persecutors, always in ill faith, take advantage of them in virtue of the
misapplied law of Talion in order to make suffer repeatedly their intentions to
the weak Spirits and thoughtless. They are reminded of their debt, not
because they have not paid it, demanding of them new pay. Undoubtedly the
Spirits that thus suffer purify themselves in that ambient and they make
progress.
The law of God is the law of love and progress, wrongly to Him is
attributed therefore the paternity of the law of Talion, law of vengeance and
retrocession. All has its retribution undoubtedly and verily the ill that is done
to others redounds always in suffering definitively its author, but not in the
form that men suppose, since good alone is good currency; the suffering is
consequence of the ill done, but the ill done, only with the good is redeemed.
That is why the Master rightly says: ″ONLY THROUGH LOVE WILL
MEN BE SAVED″.
In the boundary zone of which we have occupied ourselves is employed a
jargon spoken almost incomprehensible to you. Thence I take the word
colpino, and from it derive the verb colpinar. The illnesses of the men to them
are due to colpinamiento. Those parasitic Spirits that live among the men and
at the expense of the most weak would be the colpinos. Undoubtedly all that
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is wrong, all is an ill they cause, but what must be pointed out is the
hypocrisy with which they justify the harm they do.
The indicated word derives from culpa, is to say that the colpinado
suffers the consequence of a culpa; they would be, then, the judges that
measure the culpa and punish it, always in their own benefit.
In order to protect yourself from this culpa, which can in reality give
place to a serious ill, we have found the following:
The colpinado could experience pain in one organ or the entire length
of a muscle, an artery or a nerve, but seeking is found a point well
circumscribed much more painful. Strong pressure is applied with one finger
to that point, while holding the respiration as long as one is able and the
operation is repeated several times throughout the day, luckily almost always
disappear the ill. It ought to be kept in mind that by holding the respiration is
developed a great magnetic energy.
The region above all chosen for the colpinamientos is the head,
followed by the intestines and afterwards the heart. Through the intestines is
colpinado also the heart and through the head is colpinado the whole body.
The men that lead a life of inactivity and are of a weak character always
live colpinados; but no one is freed entirely of those spiritual parasites.
Keeping the remembrance of the past all these things would be
avoided, while now, even difficult results for us to make you comprehend it,
always given to the incredulity with respect of what you cannot see, by the
enormous difference that exists between the corporal and the extracorporeal.
Develop, at least, your aptitudes to the curative magnetism, through
which not only you can do a lot of good, but you will contemporarily
develop your psychic aptitudes, but, when magnetizing, be careful to who
you do it, because, if a bad magnetizer is exposed to a grave danger it is not
less grave that which threatens a good magnetizer, while attempting to
benefit an inferior Being. It is the same thing as with the charity, that one
must know to whom and how charity is done, in order not to fall victim, as it
often happens, of the good that has been done.
Quite strange will seem to you the aforementioned and this is because
filled are your heads of maxims and theories, that are far from being the
result of practice.
Here is a fact: Among my friends I count with the Spirit of a friend
who was a most virtuous Franciscan sister, she used to say: "business before
472
pleasure", and whenever there were sick poor people to tend to, she used to
say to her subordinates: ″the mass, the confession and the devotion, having sick people
to tend to, are those same sick people. ––The practice of charity is devotion by excellence″.
Due to such conduct it was wished to strip her off of her habit and to
dissolve her small community, but she resisted and not wanting to appeal to
the civil authorities, she continued with her schism until her death. Very well,
she suffers now a lot by the persecution of multitude of inferior Spirits by
her favored. They besiege her, they demand of her what she cannot give
them, they throw themselves on her and pressure her, without given her a
moment of respite. She says: ″I have no strengths to push aside this
avalanche of inferior Beings and who believe to have the right over me
because, through the charity I lowered myself to their level″. ″They believe
that the good I did to them was not out of kindness, but out of obligation,
obligation that they believe to subsist still″. We all surround and help the
virtuous sister, providing her pleasant moments, but she will have to return
to the Earth, she already comprehends it, in order to develop the faculties
that she is lacking, amongst other things, the sane criterion that, how, when
and to who charity must be bestowed. And where is the Divine Justice?, will
be asked: ″God help those who help themselves″, is the applicable
proverb here. The justice of God is fulfilled in eternity. This good sister has
not yet become deserving of happiness, but she has earned already many
titles for it.
With valor and perseverance all will reach the goal, meanwhile one
must learn and experiment. Great tactfulness is needed in all things, even to
do good, because this could convert itself into an ill.
Raising and favoring, for example, a wicked person with an appearance
of good, we can arm an enemy of good, perhaps guide a despot, in his first
steps toward the heights, to be ourselves his first victims.
In short, I have wanted with this modest communication to add to this
magnanimous work somewhat practical if you wish, human, and indeed I
myself conclude believing myself man and living among you.
It would give me great happiness to have achieved my objective.
May God be with you.
MATHEW, Apostle.

473
 Once finished this chapter, the medium X.X., evoked the Master in
order to know if there was something to be modified or added to the work.
Jesus manifested himself to him perfectly visible, preceded by that
Celestial ambient that around him seems to emanate and with the same
sweetness that is natural in him, answered him:

Many things I would have to say; but the men would not
comprehend me; as for the Work, it is finished; nothing, I have
nothing to correct or anything to add to it. All of it is mine and I
again affirm it, that theirs are the communications of the Apostles
and of Mary, which form chapters of this Work.

Note from the commission: The medium, characterized as X.X., was the late Doctor Ovidio
Rebaudi, who was born in Asuncion, Paraguay, the 31 of December of 1860, dying in Buenos Aires,
the 17 of October of 1931.

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 CHAPTER XXXIV
The Famous Chalice found in the
Excavations of Antioch¹
¹ Transcribed from the Revista Metapsíquica Experimental #159. (September 1924)

In separate occasions, the principal newspapers and magazines of the

world have occupied themselves extensibly of the famous chalice found 14
years ago, when conducting excavations in the old city of Antioch, capital of
Syria.
It is explicable the enormous interest that has arise such discovery, if
one considers that, in addition of the significant archeological value – since it
seems quite probable that the chalice in question may be the work of an artist
contemporaneous of Christ, –– has an interest infinitely superior, from the
philosophical and historical point of view.
In effect, the engravings that adorned it would provide a conclusive
proof, not only of the existence of Christ, but of the preeminent place that
assigned to him the society of his time.
The small sacred relic, centuries old, resurges today, and when being
interrogated by science, responds with the mysterious language of the figures
and the symbols that covers it, and, with its mute response, threatens to
debunk the conclusions of the strict exegesis of those that have made every
effort to deny the existence of the Founder of Christianity.
Moreover, in accord with the painstaking investigations of Doctor
Gustavus A. Eisen, of the University of California, it was the chalice of
Antioch the same one that Jesus used in the Last Supper. It follows from this
that it does not correspond to the ″sacro-catino″ that is conserved in Genoa,
nor to the chalice that is kept in the Cathedral of Valencia, the disputed glory
of having been the one used by Jesus that night immortalized in the art of the
divine Leonardo.
It is affirmed that the chalice of Antioch, after having been buried
during long centuries, comes again to the possession of the men, carrying in
its rims something thus as the inexhaustible perfume of truth which
impregnated it the lips of the Martyr of Golgotha.

475
 The reader will form for himself an idea of the great interest it aroused,
in Europe as in the United States, for this discovery, by simply knowing that
the book –– profusely illustrated –– that has dedicated to the study of the
relic is
sold in London for 35 sterling pounds each copy, is to say, about $470.00, in
our currency.
The same day (this past 7 of June) were published in two of the
principal magazines of Europe, the Illustrated London News of London, and
L'Illustration of Paris, separate articles, in which are described, meticulously,
the particularities and details of the chalice of Antioch. Below we transcribe
the summary that, from an article of Mr. Arthur Bernard Cook, publishes
″The Illustrated London News″, of the cited date:

476
 At the beginning of 1910, some Arabs that were excavating a well or a
basement near the river Orontes, in Antioch, discovered some subterraneous
rooms, replete of relics, amongst which were many objects of great value.
Outside of the chiseled silver chalice, of which this article deals exclusively,
there was a second chalice of smooth silver, with only a few inscriptions of
the centuries VI or VII of the Christian Era.
Since the place wherein the objects had been found, according with the
local tradition, was the same one occupied by an old Cathedral, is clear that
we find ourselves in presence of the treasure of a buried Church, whether
accidentally due to an earthquake, whether intentionally, in order to protect it
from a serious danger that threatened it.
The treasure was firstly divided amongst its discoverers, afterwards
being dispersed in a vast area (two of the objects that composed it were taken
to Mesopotamia), but soon after were collected, object by object, by Mr. S.
and Mr. C. Kouchakjy, who shortly before the world war broke out, sent it to
M.G. Kouchakjy, of Paris. Already in this city, the principal chalice, that was
covered by a layer of rust of several millimeters thick, was successfully
deoxidized in the workshops of M.A. Andre, who discovered that the silver
matrix already had a crystalline contexture and it was so fragile, that he did
not dare rectify a compression present in the cup and that was caused by a
blow received many centuries ago. Shortly before the battle of Marne, fearing
its safety, the chalice was sent to Mr. H and Mr. F. Kouchakjy, who have it
still in their possession in their home, situated on 5th Avenue 707, New
York, although it is possible that it might be again sent back to Paris, as relic
of the family Kouchakjy.
Since the year 1915, the chalice has been exhaustibly studied by Dr.
G.A. Eisen, who has published recently the results of his labor in two
volumes in folio, titling this work The great Chalice of Antioch, in which, in
addition of other illustrations, there are seventy photo engravings and
etchings. Is doubtful that it has ever been examined and described, so
meticulously, an object of art, as small as this, nor that it has ever been
bestowed such importance in the modern press.
The height of the chalice is 19 centimeters and its widest diameter was
originally 15 centimeters. It consists of three parts: a cup or interior basin,
coarsely worked with a hammer and made out of a thick sheet of silver. The
circular border, is folded over the exterior and trimmed irregularly. The
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second part is the external cup, continent of the anterior, and engraved with
a chisel. The third part is the stem, composed of the base and of the part
turned that attaches to the cup. The stem is solid silver. The interior cup has
no adornment and when it was discovered, it was found detached from the
external cup. For fear that these may break they have been put together with
glue.
Between the foliage that represents the engraving of the cup there are
twelve spaces, reserved to the twelve persons that appeared seated in two
alternate horizontal rows. The twelve persons are in two separate groups. In
the side that can be considered as the reverse, appears Christ, without a
beard,¹ seated on a throne and with a lamb at his right. Above his head, a
dove ––the Spirit–– with opened wings. The arms of Jesus are extended in a
cross, and his right hand seems to touch a fountain containing two fishes,
seven loaves of bread and something that resembles a spike of wheat and a
few small palm leaves. Below the chair of Christ is seen an eagle, with the
wings spread resting on a basket with about five loaves of bread.
Surrounding Jesus appears five of his disciples, all turned toward him, and
with their right arm high, in a gesture of salutation.

¹ All the representations of Jesus offer him to us as wearing a beard; all the paintings most
ancient thus have made him known to us, likewise all the references that of him have reached us up to
our present days; instead it is believed now to be able to deduce from a figure presented in the chalice,
which article we reproduce, that the Master did not wear a beard.
It could really be the mentioned figure without a beard, a representation of Jesus and in such
case the explanation would be that Jesus, when he went to Antioch, very young still, did not have a
beard and as the chalice must have been chiseled in Antioch and not in India, wherein such thing was
not known or was not simply done, the artist reproduced Jesus as he had known him.
That Jesus was very young when he went to Antioch we know it for being the story ″dictated
by He himself ″, which, we repeat, would explain, if this were true, the contradiction that would result
from the discovery of the chalice, with the most remote references and traditions that depicts the Lord
to us with a beard more or less long.
We, on our part, abide by the picture that of himself he offers us in the first volume of this
work. – O. R.

In the reverse, Jesus is represented as an adolescent of about twelve

years old, seated on a throne equal to the anterior and holding in his hand the
book of the law. Five other disciples, turned toward him and with their arm
raised, surround his image. There is no doubt that the heads of the disciples
are portraits, each one merits a detailed study.

478
 Finally, the superior part of the cup is surrounded by a narrow ribbon
of thin silver, to which have been added 57 small rosettes, interrupted by a
single and significative star.
It is evident that the chalice, long after of being fabricated, was gilded
in two different dates. There are no inscriptions on the chalice, but in the
interval between the two gildings, were added, with rustic lines, some
″graffiti″ above the chairs, representing different emblems that, if they were
finally deciphered, it would contribute to the difficult task of identifying the
persons portrayed.
Dr. Eisen adds, that, when Jerusalem fell, Antioch became the centre
of Christianity in the East. If this is thus, it is not improbable that the internal
cup of the chalice was brought there from Jerusalem, having been used in the
early times of the Church. Exists, in reality, a presumption that this was and
not another the cup used in the Last Supper. It is not surprising that in the
great capital of Syria, wherein the disciples were for the first time called
Christians, those, that will have taken possession of a relic of such value
exhausted all the resources that offered them the art of the first century in
order to embellish it exteriorly.
In the year 341 of our era, when the golden Basilica of Antioch, started
by Constantine the Great and finished by his son Constancio the II, was
consecrated, this chalice must have been one of its most valuable treasures.
Some twenty years later, in the year 362, Julian, uncle of Julian the Apostate,
entered in Antioch, he closed the churches and looted its treasures. It is
alleged that after attempting, in vain to intimidate Theodore (the keeper of
the treasures), Julian sentenced him to death by torture and, that, upon
finding the sacred cups, he damaged them grossly.
Although the story is doubtful, Dr. Eisen accepts it and even suggests
that the compression revealed on the chalice presently must be the result of
the violent and sacrilegious treatment caused by the roman emperor. In that
case, the chalice must have been hidden, whether during the invasion of
Cosroes the first, who in 538 set Antioch afire, but saving from the fire the
Cathedral, or, most probably, during the conquest of Corsoes the first, who
seized Syria in the year 611. The latter date would explain the association of
the chalice with the objects of the primitive byzantine art that were found
together with it when the treasure was discovered, in 1910.
The chalice of Antioch is certainly genuine, and, as is, is unique.
479
 There is no other like it in style and form. The form is that of those
that were made in the first century and its style, in accord with our
knowledge to that respect, would correspond to the Greek art, or perhaps
that of the period of Flavium or of Trojano. That the interior cup may be
older than the other, I believe it to be possible and even probable, but this
has not been proven in a conclusive manner″.

480
 TABLE OF CONTENTS

FIRST PART

Committee appointed by the Instituto Metapsíquico to print

the present Work…………………………………………………………1
Letter of Pablius Lentulus, Governor of Judea, to the
Emperor Tiberius…………………………………………………………..4
Communication received 16 of October 1908, in the Sociedad
Magnetológica of Asunción, by the renowned medium E. of A……………. .6
Introduction to the Spanish edition………………………………………...8
Communication of Sara the Hebrew………………………………………21
Preface from Captain Mr. Ernesto Volpi……………….………..…..…….23
Two words from the translator, Dr. Ovidio Rebaudi……………………....31
CHAPTER I. Jesus speaks of his birth and his family and he
foresees his mesianism with the elevated tendencies of his soul.
He speaks also of his first trips to Jerusalem and of his intervention
in a dispute among doctors in the temple…….……………………..…...35
CHAPTER II. The Master points out the manifestation of his
freedom of conscience breaking off his dependency from the
parents in such sense. He refers to his studies and to his admission
in the Cabbala per introduction of Joseph of Aremathea…...……….….44
CHAPTER III. Apostolate of Jesus in Damascus, wherein he was
respected and admired as prophet. From Damascus he went
to Tyre. He spread the good in those cities and other points he
traveled through with his teachings, and with his personal advices.
Jesus also speaks of John the Baptist……………………………….….....53
CHAPTER IV. John the Baptist speaks………………………………….63
CHAPTER V. The Master occupies himself of his mesianism,
from which derived the title of Son of God, taking it resolutely.
His preaching gave rise to a serious opposition, and in order to
calm the ill will of the clergy he resolved to leave to Capernaum
for sometime…………..…………………..………………………….…74
CHAPTER VI. After the so-called miraculous catch augmented
greatly the prestige of Jesus, who gathered in Capernaum his first
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 apostles; Cephas, Andrew, James and John. Familiar talk of Jesus
with his disciples……..…………..……………………………………...87
CHAPTER VII. The prestige of the Messiah in Judea was
due to the Baptist, who was afterwards incarcerated for his
reproaches against the vices of the court of Herod and
decapitated in the end by influence of Herodias. Jesus could not
do anything in favor of the martyr….……………………….……...…..104
CHAPTER VIII. Jesus defines briefly the origin and development
of the spirit. His ascension toward God through progress.
Good Friday. Never did Jesus pretend to pass himself off for God……...119
CHAPTER IX. Continues the development of the mission of Jesus……132
CHAPTER X. The Messiah defines his personality. The
messiahs always originate from the world wherein they carry
out their high mission. The apostles were not at the level of
the purposes that such mission implicated, nor were they
able to truly comprehend the teachings of Jesus…….……….…… .…..162
CHAPTER XI. Jesus went to Jerusalem alone, appearing in
person before Joseph of Aremathea, who accompanied him
everywhere it was convenient to be seen together for the purposes
of the work of the Master. Necessity of the sacrifice of Jesus,
only by he understood. The parable of the bad rich. He associates
his most intimate disciples to his future glory, provided they
prove themselves deserving of it with their virtues and within
the concept that my Kingdom is not of this world, as he always
said. He censures the merchants of the Temple and the
hypocrites. Conversion of Magdalene……………………….………....186
CHAPTER XII. Causes of the death of Jesus. Opposition of
his family and friends to his resolute purpose to crown his
messianism with the martyrdom. His brothers seek to pass him
off as crazy, but he asks his mother to hold them back in Bethany.
Continues meanwhile with perseverance the exposition of his
doctrines, censuring the priests, whatever may be their religion,
who support themselves on their power and who even resort to
homicide in order to impose what they believe to be the light of
God, which commands instead: Thou shall not kill. He
censures likewise the depositaries of the public force, who do not
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 uphold it for the good of its subordinates. Jesus, meanwhile,
had a presentiment of his impending end and he did not waste
any time, activating on the contrary his propaganda………….………...207
Plate (Jesus healing a child)………………………………………………….223
CHAPTER XIII. Jesus manifests the absolute right that entitles
Him to be judged for what He has truly said and he does not give
his consent to the medium to make the slightest change to his
words and whoever ought to intervene in their publication. He
addresses then the Judaic legislation purely religious and the civil.
He refers to the inexorability of the first and the intrigues of the
Pharisees in order to destroy their opponents. They had many
times set traps to Jesus and he scolded them harshly. In his
preachings, as the rage and the persecution from the priests
accelerated the date of his sentence, he demonstrated greater
brilliance in his propaganda and greater rigor in his attacks against
the clergy and the magnates, whom abused stupidly their positions
against the democratic theories of the Master that wanted
the equality and fraternity of the men………………………………….224
CHAPTER XIV. Jesus continues with his sermons outside to
all orthodoxy augmenting the hate and the wish of destroying
him on the part of his enemies. He challenges them at last and
he denounces them before the world for all their wickedness,
falseness and prevarications, placing God as Judge and witness
of his accusations.………………………..….…………………………239
CHAPTER XV. Jesus, resolute already not to avoid danger,
yields nevertheless once more to the pleas of his friends and he
consents to move to a colonial house far from the one he
occupied. The priests feared the opposition of the town and
they wanted to apprehend the Messiah unexpectedly and alone, to
which they were able to coax Judas, who served them perfectly.
The Master gives his last instructions to his disciples, he promises
them his help after his death and he bids his loving good-bye to
them. Jesus is apprehended………….………………………………....252
CHAPTER XVI. Passion and death of Jesus. His first instants
as the Spirit opened the eyes in the spiritual world. Observations
he points out in its respect and referent to the conditions of the
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 human life, that unfolds in general in the midst of the darkness
of the wickedness and of the ignorance…………….…………….….....272

SECOND PART

Call and it shall be open – ask and you shall find………………………….…...281

PROLOGUE ……..………………………………………………….....282
CHAPTER I. Jesus continues his mission………………………………287
CHAPTER II. The Master makes allusion to his first steps in the
midst of the unrest of the Hebrew town, oppressed under the
roman power, but he manifests his ideas opposed to all revolt………...289
CHAPTER III. Men misinterpret the person of Jesus and his
conduct. He asks to be paid attention now and to be heard
for what he truly is…………………………………….……………….291
CHAPTER IV. He insists that his new manifestation among
the men under this form constitutes nothing more than the
continuation of the work started by Him in the name of God……….....294
CHAPTER V. Of the faith……………………………………………...297
CHAPTER VI. The fall of man and his redemption………….………....300
CHAPTER VII. The Messiah makes reference to his travels and
preaching through faraway lands and he cites Capernaum
as the point wherein his preaching began to assume the character
of efficacy to his apostolate…………………………………..…….…..302
CHAPTER VIII. The propaganda assumes major proportions
and the new doctrines gain proselytes…….. …………………..….......306
CHAPTER IX. Disciples and Apostles of Jesus……………..…..……....309
CHAPTER X. The mission of Jesus and the participation
in it of the Apostles……….……………………………..………….….313
CHAPTER XI. Thus as love elevates the man, pride degrades
him and it detracts from him the discernment in order to
appreciate the truth. With it is found always the selfishness,
that is the ill-adviser. –– True meaning of the Tower of Babel……….….. 317
CHAPTER XII. Constitution of the intelligent beings of
creation and their future……………………………………….………322

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CHAPTER XIII. Forced to serve himself solely of the words
he finds in the brain of the medium, he has to limit himself
in his manifestations to the essential truths, as not to leave himself
open to a diversity of interpretations since what he brings
is the manifestation of the doctrine, within the love, that is the
synthesis of the work of God…….……………………………….……326
CHAPTER XIV. How were the first steps of Christianity before
the death of its founder and immediately after it. The martyrs,
the spirit of truth and how Jesus communicates again
with the men………….………………………………...……..……….330
CHAPTER XV. Of the Confession and the Eucharist. God
does not need obligatory intermediaries toward his sons. The
true priest is the man of good………………………………………......341
CHAPTER XVI. Be just and do not be blinded in the passion
in your judgments. That which is good is good by itself, since the
work of the Father is; that which is bad will not stop from
being in the least, in spite of the human legalization and the
formulism, with which sometimes is pretended to replace the virtue.…..347
CHAPTER XVII. The family and the universal fraternity. The
doctrines of Jesus on the Particular………………………………….…352
CHAPTER XVIII. The wretched human condition attracts
the commiseration of the Spirits of light. It is necessary the
dematerialization of the Spirit in order to free him from the
enslavement of the passions. Jesus continues his work of
redemption, made difficult principally by the obstinacy of the
men in their materiality and lack of faith. They, nevertheless, as
spirits that they are, are destined to the spiritual life and everything
that to the Spirit refers ought to interest them.……….…………….…..355
CHAPTER XIX. The true spirit of the preaching of Jesus……………...359
CHAPTER XX. When Jesus pointed out childhood as
example to be imitated in order to attain salvation, he wanted
only to refer to its lack of malice, but in no way to its lack
of knowledge. Jesus recounts his impressions at the moment
of the disincarnation and his manifestations with the disciples,
being Peter who best perceived him. He responds to the
supposition that makes out of the person of Jesus the outcome
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 of the feats of three bandits, that fought to maintain alive the
patriotism of the Hebrew town and to bother the Romans anyway,
that were in end the possessors of the wealth. Although such thieves
did exist and countless others, he had nothing to do with them.
After his death, what gave unity to the propaganda of his doctrine
was his permanent inspiration in the bosom of his Church,
which teachings will become widespread, as it already happened
that, in spite of the silence that the historians kept of her, she
came to the knowledge of the men and that thus also the same
ones that today do not give credence to the words of Jesus, will
believe in these communications, as being the work of Jesus and
they will respect them………………….…………………………….....365
CHAPTER XXI. He again says something referent to the
disincarnate spirits in relation with the incarnate and he
combats the abuse that is made of the so-called ″myths″ in
order to explain personalities that were first distorted, to have
the right of denying them afterwards declaring them myths, in
such a way they avoid the heavy task of sifter. The towns that
would have created myths of elevated meaning, would be at
the level of the conception of those ideals and easily would
have also personalities of such elevation. He affirms that his
teachings were in part adulterated when these reached the West,
principally in Alexandria. That in the Gospels, some things that
were not said by him and that in his anterior communications he
did not point out for fear that it would be greatly doubt the
authenticity of his new communication………………………………...373
CHAPTER XXII. Jesus speaks of the efforts put forth by
Him in the cities of Galilee and of his little success, insisting
anew on the power of the true faith. He refers also to his
limited action in Samaria and the reasons of that limitation…..………...377
CHAPTER XXIII. Again he refers to the extension that
his apostolate reached and to the intensity of his labor of
propaganda…………………………………………………….………382
CHAPTER XXIV. Jezeus Christna and Jesus Christ. No
similarity exists between Jesus and the so-called Jezeus Christna,
personage of the most remote antiquity to whom the Vedas
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 make reference ….…………………………………………………......387
CHAPTER XXV. Jesus points out the progressive character
of Christianity, lashing out at those that, with deceitful
sophisms endeavor in demonstrating the contrary……………..……....390
CHAPTER XXVI. The Kingdom of Heaven suffers violence
and only the violent enters it…………………………………………...395
CHAPTER XXVII. Near are the times in which the truth
and the justice ought to reign in the world, seeing displaced
the retardative Spirits, that will pass to populate other spheres.
The good sentiments, the noble ideas elevate the soul, given
her clearer vision in all that is inherent to the spiritual ambient……….401
Plate. Map of the Holy Land in the time of our Lord…………………….404
CHAPTER XXVIII. The Resurrection of Jesus –– The
narration of Peter. Medium XX…..................................................................405
CHAPTER XXIX. Reminiscences referent to the miracles and
prophesies of Jesus, to the apostolate of Saint Paul and to
his action with relation to the Apostles directly appointed
by the Messiah. The Church of the East and that of the West………....417
CHAPTER XXX. Galilean Church and his subsequent action,
availing himself of it.in order to clarify many obscure points
of the principles of Christianity ……………………………………...433
CHAPTER XXXI. Two words from the Apostle Barnabas..…..…….….454
CHAPTER XXXII. Mary speaks, mother of Jesus……………………...460
CHAPTER XXXIII. Communication of the Apostle Mathew.
The dual conscience, remembrance of the past and the inculpated……....467
CHAPTER XXXIV. The famous chalice found in the excavations
of Antioch………………………………………………………….......475

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 “LIFE OF JESUS DICTATED BY HE HIMSELF TO THE

MEDIUM, DR. OVIDIO REBAUDI.”

Beloved sons, once more I find myself among you because wherever
there are loving hearts, I manifest myself. Some say that I cannot come to the
Earth. But why not? Only by their ill will to receive me. If the magnetic cord
were strong enough, he that now speaks to you, would come gladly to
communicate to you the words of tenderness that he brings you from our
Father.
Some call me Son of God; are not you all sons of God? Do you
believe that the Father has favorite sons? Jesus of Nazareth is not loved
more by Him than the poorest Being that drags on the ground. God
loves all the things He has created, from the smallest insect to the most
grandiose works that came out of his hands. That is why all are his
sons, all are equal in his divine heart.
The Sun shines equally upon the wicked as upon the good and it
vivifies all the beautiful things and useful to men, to the sustenance and
to the happiness of all.
Do not ever believe impossible for Jesus of Nazareth to come
toward you as long as you call me with the bonds of affection and of
love. Here I am, I am alive. ––Ah!–– It afflicts me greatly the new
crucifixion that men made me suffered when pretending to make me
equal to the Father in order to adore me as God! What a sacrilege!
What a profanation! What a blasphemy that to adore the creature
instead of God!
Do not believe that it is more surprising my return to the Earth
than that of your relatives and friends. The message I bring to you is
the same I brought in ancient times.
Love one another, and help one another bear your
respective bundles. I ask our Father to bless you and to protect you
now and throughout all eternity.

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