Jesus Throws More Light on His Trial and Crucifixion

I am here, Jesus:

I am glad to be here tonight to write you on the various points that have come up in your discussions, and I will commence by stating that my knowledge of dematerializing my body was the result not of any psychic powers that I did possess at the time, but due to the soul knowledge which was in me with that sufficiency of the Divine Love which I had obtained through my prayers to the Father at the time.

The story of the crucifixion is one which has appealed mightily to many writers of this and of passed ages, and is the one phase of my mortal existence to which I would least refer; and yet it is a factor which must be considered as part of the life of Jesus, the Messiah, and so I will write a few facts about it.

In the first place, it was not in April that I was arrested and put to death, as has been written so often, but it occurred in March, and there are some indications of this in the New Testament, the first being that the day preceding my arrest I taught in the vicinity of the Temple and it thundered so that some of the people who were listening to my discourse thought that an Angel, or God, had spoken to me, so that the weather was cloudy and changeable at night. It was cold, for, as it is recorded in the New Testament, Peter had to warm his hands in the courtyard of the high priest, and the next day at the scene of the crucifixion it grew dark and cloudy, and there were many who thought that this darkness was an indication of God's anger at the deed.

Now, the fact is that God is Love, and His Divine Love was open to those who were responsible for my death, and He did not express anger because there is no anger in Him; and the storm that darkened that day over Jerusalem simply obeyed the natural order of a new-settled spring at the time.

I wish to say that the trial by the Sanhedrin was in accordance to a rudimentary but superficial degree with the Sadducean laws, but that in the state of that body at the time and its relationship to the ruling priests, they were willing to accept my death by unfair means through perjured witnesses in order to eliminate one whom they considered importunate and dangerous to the Hebrew religion and a source of potential danger to their harmony with the Roman authorities.

I also wish to state that my father, Joseph, was present at this unfair trial and watched me buffeted and condemned, and he was sick at heart at the treatment I received and at the confirmation of his worst fears. And his eyes were opened to the stagnant state of the Sanhedrin at the time, and he realized that what they considered religion was merely farce. And his eyes were opened to the enormous gulf between what was the religion as practiced by its most august body and what I proposed in its place, to not only restore its pristine authority and purity but to impart to it its culminating sublimity and grandeur. And, from this shame and humiliation which he suffered at seeing his first-born son condemned and executed as a criminal, was born the conviction of his son's innocence and the righteousness of his cause, and the truth of his mission.

And I should say, also, that while my body was torn and exhausted by the blows and brutalities of my execution, not once during that time did I lose faith in my Father nor in the truth of my mission; and the burning in my soul constantly told me that I could die only in the flesh and that I would retain my consciousness after my passing over. And this is true: for this same burning in my soul continued as I became a spirit and I looked upon the body which had been pierced. It is also true that the Roman Centurian who was officiating at the crucifixion was deeply convinced of my innocence and, while he did not say, as it is recorded in the New Testament, that I was the Son of God (because he did not understand that term), yet he did state that he believed in my innocence; and later, at the Pentecost, and with the preaching of my disciples, and being convinced that I was resurrected, he was converted to Christianity. And the same was true of the lancer, Coriginus, as he is called, who poked his lance into my heart to determine my death: he also became imbued with my teachings in the days that followed the Pentecost, and some others of the Roman soldiery were also affected.

The story of the crucifixion is otherwise substantially the same as recorded in the New Testament, but I never voiced any complaints or doubted that God was with me; and the words attributed to me, "Oh, my God, why hast thou forsaken me?" I never uttered but were inserted by a copyist many years later to make my death accord with the words of the Psalmist to that effect. It is true that I was placed between two malefactors, but never did one seek to be converted nor did I tell him he would be in Paradise with me, for that was a boon I could not grant, for his place in the world of spirits depended upon his condition of soul.

With respect to the Doctor's friend, I should like to say that it is easier to contact the spirit world than is understood, for there are many spirits who abound ready and eager to make that contact; and the difficulty lies with mortals who live only for the material world and believe that the spirit world is simply a fable and not to be believed; and it is this that prevents rapport. And the type of rapport depends upon the condition of the mortal's spiritual development.

So the Doctor's friend must not think that because we have no tangible evidence of his contacting the spirits is a reason for disbelieving or not having faith in his contacting them, for the fact is that he does, and his efforts to aid them has their effects depending upon the wills of the spirits he communes with and their desire to improve their lot. And I should like to state that this also applies to the Doctor; for although he has been told that before, I think it would encourage him to continue if he hears this confirmation directly from your friend and elder brother, who is

Jesus of the Bible
and
Master of the Celestial Heavens