The Holy Spirit
The Father gives us the desire to seek the truth; the Son shows us where to look; and the Mother gives us the strength to do it. It is perhaps in this notion that lies the most elevating inference of the Holy Trinity.
Reading the gospels, it is impossible to reason out or justify Jesus' habit of meditating in the temple of Astare on the Mount of Olives, described by the Jews as "mount of corruption," a habit we find written thus:
"...He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him" (Luke 22:39).
"...at night he went out, and abode in the mount that is called the Mount of Olives. And all the people would get up early in the morning to come to Him in the temple to listen to Him" (Luke 37-38).
"...Singing a hymn, they went out to the Mount of Olives" (Mark 14:26).
We could cite more quotations—form John as well—but the last quotation, above, Mark's, seems the most important because the evangelist reports that, after Jesus' disciples had entered into a Blood-Alliance with Jesus, they go out to the Mount of Olives together, "singing a hymn." Unwittingly, logical questions emerge. Who are they praising? What is their hymn like? Who did they learn it from, and why do they sing praise precisely on the Mount of Olives, at the site of the temple of "the despised (by the Jews)" Astare, Virgin of Light in the Galileans' faith?
It is impossible to find answers to these questions using the mentality of Judeo-Christian gospels. Logic redirects us once more to gnostic writings. By basing our thinking on them [gnostic writings], though quietly, but without fear, perhaps we can say that Jesus, along with his disciples, is praising the Virgin of Light who appears to them as the Holy Spirit in the Temple of the Virgin Mother situated on the Mount of Olives. The Judeo-Christian gospels' only usable contribution to our investigations of history, here, is the ambiguous expressions stemming from omissions and imprecise labeling. In the gospels, Jesus makes a clear distinction between the Holy Spirit and the Spirit of Truth. The evangelist, John informs us of Jesus' constant use of the expression "Spirit of Truth" (John 14:17, 15:26, 16:13). Further, Jesus associates the Spirit of Truth with the Father (John 15:26).
The evangelists do not teach the concept of the Holy Spirit. Only Mark (13) informs us of Jesus' encouragement of "those who have been handed over to Courts of Law; are beaten up in synagogues because of My name" telling them that the "Holy Spirit" will then speak on behalf of the sufferer:
"But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues... When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit" (Mark 13:9, 11).
Therefore, in all probability, by his expression the "Spirit of Truth derived from the Father," Jesus means a divine presence in Man, manifest as his natural tendency to seek to the truth, while the Holy Spirit to him is the same as in gnostic teachings, the Heavenly Mother who cares about and loves everyone equally, the Virgin of Light who, as her son, has been since eternity.
Our observations regarding the above are confirmed by the historical fact that, in the Parthian Empire and—as Church documents state—Scythia, churches founded by the apostles on the Jesus Faith immediately inaugurate reverence of the Virgin of Light in their cultures. Saul-Paulian Orthodoxy, on the other hand, banishes the Virgin of Light. It keeps the Father-Son-Holy Spirit trinity, but the Holy Spirit for Roman Orthodoxy is only a remote divine authority to whom prayers must be addressed to obtain absolution by way of sacrifices. Since Jewish tradition is to sacrifice animals to obtain forgiveness of sins, and since the animals most commonly slain for such ends are pigeons, Judeo-Christianity depicts the Holy Spirit, forgiver of sins, as a pigeon. For Judeo-Christianity the Spirit in the trinity is not Mother and Virgin, not joined to the Heavenly Father, not the Holy Spirit incarnate, and not the entity who gives birth to Jesus as Gnostics believe and write in their gospels (Gospel of Philip). Close to 600 years elapse before Roman Orthodoxy finally acknowledges Jesus' Mother as the Virgin Mother, and the first shelter in her honor is built in Alexandria. But to this day, she is not equated with the Virgin of Light, the Holy Virgin who forever lives as a manifestation of the Holy Trinity.
In Parthia and, later, among the followers of Manichean and Persian Zoroastrian persuasions, however, her symbol, the eternal light in churches, Sanctuary Lamp, or eternal Holy Fire, is piously maintained and assures religious peace among followers of the Jesus Faith. The Parthians' and their descendants' devotion to her is more than just a religious ritual. It influences political state-authority decisions. Consider the following historical example. The Parthian Empire ceases to exist in 226 AD, and Sassanid Persian rule begins. The Parthian-Hun-Mahgar-Scythian people of the Jesus Faith migrate north, and a large number of them arrive in the Carpathian Basin where they link up with their bretheren and become known as Huns and, later, as “Avars,” to whom Byzantine pays huge yearly sums in gold to "buy" peace. Belief in the Holy Trinity of Light is reinforced in the Carpathian Basin with the arrival of the Parthians' Jesus Faith as well as Zoroastrian traditions. It must be, therefore, acknowledged that the people of the former Parthian Empire nurse the traditions of the Holy Fire with religious piety. Meanwhile, Judeo-Christianity had already become Byzantine's state-religion, and emperor Heraclius orders the desecration of the Holy Fire by ordering everyone to spit in it. He, himself also does. In response, a Hun-Persian alliance is formed for the purpose of retaliation, the punishment of Byzantine, for the desecration of the Holy Fire. The enormous army under the command and leadership of the Hun Bajánfi defeats Byzantine. He then entrusts Sarbaraz, the commander of the Persian forces arriving after the battle, to arrange a peace treaty according to instructions to the Greek legation pleading for mercy, while he, himself returns home to the Carpathian Basin with his army. This raid is clear proof that the Magyar-Huns of the Carpathian Basin are already followers of the Jesus Faith, and that the Holy Fire represents for them the same Holy Spirit, referenced above, as a legacy of the Gnostics.
Such historical information when combined with the aftermath of events in Hungary is quite important not only to students of Hungarian history, but also to everyone, regardless of nationality. Specific to Hungarian interest, it substantiates the Hungarians' devotion to Jesus. It also explains why foreign troops of the Holy Roman Empire are dispatched to Hungary to defeat and kill Koppány, the rightful heir of the Árpád Dynasty, quarter and expose his body on fortress walls, and put Vajk (Stephen I, 1000 AD) into power. Much controversy surrounds this new king—and nothing is known about the circumstances of his death. What is known is that forced conversion to Judeo-Christianity begins during his reign. Hungarians are declared pagans, and those who remain faithful to the Holy Fire, symbol of the Holy Spirit, the faithful who refuse to sacrifice their benevolent Parthian Jesus once again and reject the merciless, vengeful, alien god of the Jews, are exterminated. The first four centuries of the Hungarians' forced conversion to Judeo-Christianity is hallmarked by the Inquisition's persecution and extermination of the magi known as "Mágus-pörök" (pör(ök), legal proceeding(s)). This Orthodoxy commits the same deeds with the Hungarian people as it did with the Gnostics earlier. It commissions the destruction of the written legacy along with believers in the Son of Light. That is why there are no runic-written heirlooms in Hungary, and why the majority of Hungarians today are Roman Catholics.
And yet, the ancient faith, though buried for a thousand years, is sprouting everywhere. People are discovering the deception and are taking back Jesus' legacy, which they feel is rightfully theirs.
In a global sense, the lesson is threefold. One, strong common religious beliefs unite people. Two, killing off the religious leadership of a people and destroying records of their beliefs brings about religious conversion. And three, forced religious conversions are temporary because no amount of human effort can eradicate the truth and the truth will always sprout where sought.
That is why Jesus' words are so important, not only to Hungarians, but to anyone who seeks the truth. "Search the Scriptures," Jesus says. Ancient Magyar-Hun-Scythian-Sumerian scriptures point the way back to the Creator; and the Spirit of Truth drives Man to seek the truth about both his Creator and himself:
"the Spirit of Truth will be with you and will be in you" (John 14:17).
But the strength to pursue the truth and the protection of the truthful along the way comes from the Virgin of Light, the protectress, guardian, the Holy Spirit of whom the Gnostics speak with such beauty, wisdom and kindness. She renders Man's spirit invincible. The Father gives us the desire to seek the truth; the Son shows us where to look; and the Mother gives us the strength to do it. It is perhaps in this notion that lies the most elevating inference of the Holy Trinity.