Finally, Confirmation of the Details of My Astral Travel and Spiritual Twin.
So, one of the most extraordinary events in my life, was the night that I travelled to the Astral Realm and I met my twin. It was truly incredible, and the greatest mystery was observing my astral twin, and being approached by a heavenly being, who knelt before me and venerated me. And the most awesome bit, was the love that flowed to me, from the ethereal being guiding me, as He|She held my right hand.
The “Ginza Rabba” revealed everything, all of the mystery, has been revealed to me by the words of the text.
First a quick overview of the Mandaean spirituality.
Mandaeism is an ancient, monotheistic, and Gnostic ethnoreligious tradition that originated in the region of the lower Mesopotamia (modern day Iraq and Iran). The word Manda means “knowledge” in Aramaic, making Mandaeans the “people of knowledge”. It is the last surviving Gnostic religion from antiquity.
Core Beliefs and Figures
- The Supreme God: Mandaeans worship Haii Rabii (the Great Life), an infinite, supreme deity of light.
- Cosmology: The faith holds a dualistic view of the universe, separating a world of pure light from a world of darkness. The physical body is seen as created by lower or demonic powers, while the human soul originates from the divine light.
- Prophets: They revere figures like Adam, Seth, Noah, and Shem. John the Baptist is considered their greatest and final prophet.
- Views on Other Faiths: They view Abraham, Moses, Jesus, and Muhammad as false prophets or teachers who strayed from the original truth.
Key Practices and Rituals
- Baptism (Masbuta): Baptism is the central ritual of the faith. It is not a one-time initiation, but a recurring necessity performed in flowing “living water” (every river is viewed as a spiritual Jordan, or Yardena). Adherents wear white ceremonial robes (rasta) during rituals.
- Prayer and Purity: Adherents pray three times a day while facing north (the direction of the supreme light realm) and maintain strict traditions regarding ritual cleanliness and pacifism.
- Sacred Language: Their vast religious literature—most notably the Ginza Rabba (the Great Treasure)—is written in Classical Mandaic, a distinct dialect of Eastern Aramaic.
Community and Culture
Mandaeism is an ethnic religion; conversion into the faith is not allowed, and children are considered Mandaeans only if both parents are members. Traditionally located near the rivers of Iraq and Iran, decades of war and religious persecution in the Middle East have driven most of the population into a global diaspora, with active communities now in Australia, Europe, and North America.
So here is the text that revealed the being of light, who led me into the Astral realm and introduced me to my heavenly twin. I have written about the journey, many times before here. Now I have the confirmation I have begged God to provide to me. The goodness and mercy of God, flow within into me within the realm of light within my heart.
Father-Mother, Thank you that in your mercy and love that flows to me, that you have chosen to share with me the treasure of Your Eternal Light and Love.
Ginza Rabba Sinister – Book 1 The Book of Souls
“In the name of the Great Life! May healing and purity be for faithful and perfect souls. This is the book of souls, the discourse of ascension, when the pure soul abandons the body of flesh.”
I am Mana (spirit/mind) of the Great Life, a spark of light detached from its true home. They threw me into Tibil (the earthly world), they enclosed me in a body of blood and flesh. The seven planets surrounded me, the twelve demons (Archons) wove nets for me. But I have not forgotten my origin, I have not forgot the sweet name of the Great Life.”
“And when the day came, the day of my departure from the body, the day when the measure of my earthly time was full, I, the soul, sat and grieved. I looked at my garment of flesh, felt the cold approaching, and aid: ‘O my body, dark prison where I have dwelt, now your makers call you back to dust. But I, fragile spark, where shall I go? Who will lead me through utter darkness? Who will save me from the evil guardians (Archons), of the air?”
The Envoy-Liberator Who held My Right Hand as We Traveled within the Flaming Light.
“While I was weeping and my heart trembled with fear, behold, I heard a voice. It was not the voice of the material world, it was not the roar of the planets. It was the intoxicating perfume of Life, it was the radiant splendor of the Envoy. I saw a being of light descending towards me. He was crowned with fresh garlands of ethereal myrtle, he held in his right hand the Kushta (the Pact of Truth), and in his left hand a seal sent by the Great First Life.”
The Messenger of Light stood at the bedside of my body and called me by name: ‘Arisem O pure soul! Arise O Nishimta! Your time in this world of illusions and apin is over. Shake off the heavy sleep of matter. Strip yourself of this corruptible garment! Cast away the body of flesh. mud and blood, for it belongs to Ptahil and the earth, and to earth it must return.”
In Mandaeism, the nishimta (Classical Mandaic:) is the human soul or essence. Believed to originate from the transcendent World of Light (Alma d-Nhura), it is confined within the material physical body (pagra) on earth.
Structure of the Human
Mandaean theology views human beings as a composite of three distinct elements:
- Pagra: The physical, decaying body formed from earth (tibil).
- Nishimta: The divine, incarnate soul or true inner essence originating from the light.
- Ruha: The spirit or lower psychological drive, which is distinct from the pure light-soul.
Spiritual Role and Destiny
- Divine Origin: The nishimta links humanity directly to the supreme God of Life (Hayyi Dmahi or The Great Life).
- The Afterlife: Because of its heavenly origin, the ultimate goal of the nishimta is to shed its earthly attachments and planetary influences to ascend back through the celestial spheres to the World of Light.
- Ritual Cleansing: Regular full-body baptismal rituals (masbuta) and specific ascent prayers (masiqta) are performed to purify and liberate the nishimta from material contamination.
“Arise and put on your true robe! The robe of glory, the stole of light that was prepared for you in the World of Greatness, even before this dark world was created. Take my right hand, for I am your Liberator. I am the One who will lead you past the guardian demons (the Archons), past the toll stations (Mattarathas) of the planets lords of fate, which from this day on will no longer have any power over you.”
My soul rejoiced immensely at hearing the voice of the Envoy. (And I rejoice, in knowing that the Envoy, my Liberator, will guard me and lead me past the Archons, their powers and false light). Like a bird finally escaping from the mouth of my body. I left my body lying on the bed; mute, deaf, blind, and inert. My relatives wept around my corpse, tearing their clothes, but I did not cry at all, for my eyes had opened to the Light. I looked down on them and said: Do not weep for the empty cage, for the bird has flown to freedom.”
“The envoy (my beloved Envoy), tenderly took me by the hand. He clothed me in an inextinguishable splendor, placing upon my head a crown woven of pure ether and living light. And together, side by side, (O blessed assurance of the Liberators presence), we began the ascent. We rose from the dust earth, passed through the low clouds, and ascended into the dark air, straight toward the first gates of heaven, where the demons of obstacle (The Archons) dwell.”
“We began to ascend through the dark, turbulent air. We reached the first Mattaratha (guard station), the abode of the obstructing demons, the masters of the material world, those who extract tolls from the souls of the dead.”
“They leaped from their dark hiding places. Their faces were flame, their mouths filled with poisonous smoke. They cried out to me in shrill voices: ‘Stop, O soul! Where do you come from and where do you think you are going? You are ours! You have walked our land, eaten our food, drunk out water, enjoyed the pleasures of the world we have built! Now you will pay your debt. Remain her in our darkness!’ “
“At these words, my heart trembled like a leaf in the wind. I clung to my Liberator. But the Envoy of Light, the Shining Uthra stood majestically before me like a shield. He raised his right hand, in which hone the great Seal of Life.”
“The Envoy spoke with a voice of thunder that shook the lower heavens: ‘Back, ye spirits of lies! Back, ye guardians of the blind fire! This soul does not belong to you and will never belong to you.”
“It is a spark of the Supreme, descended from the above, True, it has dwelt in your world of mud, but it has not loved your mortal works. It has not bowed to your false gods, it has not shed blood, it has not stained itself with your impurities. It bears upon itself the mark of the Living Water (Yardna), it is sealed in the Name of the Father of Greatness. Open the Way! Let it pass to its abode!”
“At the sight of the radiant seal and the hearing of the ineffable name, the demon custom officers cowered in terror. Their flames died down to ash, their black iron gates crumbled without a hand touching them. And we passed through, free, rising above them.”
“Thus we passed through the second, the third, the fourth station. We passed the proud realms of the seven solar planets and escaped the snares of the twelve constellations of the Zodiac. None o them could hold me back, none dared approach, for the robe of glory I wore blinded them, and my crown of living myrtle spread the fragrance of eternity.”
“We ascended until we passed the boundary of Darkness and entered the very first realms of the pure Ether. And there seated on a throne of pristine splendor, stood Abatur Muzania, the Ancient of Days, the Judge of the Scales. Before him we erected the great scales of Truth. O these scales are weighed not lead, silver or corruptible gold, but the thoughts of the soul, its words, and its deeds. On one scale sits the Kushta (the absolute Truth), on the other the soul must ascend. Abatur looked at me with clear eyes, penetrating every secret. He said: ‘Come closer, O soul. Show what you have brought from the Tibil.’ I trembled before his majesty, but the Envoy whispered to me: ‘Do not fear. You have been washed i the river of Life, you have kept the pact pure. Ascend without fear.’ “
“I, the soul, was placed on the scales. And wonder of wonders! My soul was found to be perfect. There was no weight of lies in me, nor burden of material greed, no stain of hatred or injustice. My scale did not sink too low, nor did it rise to lightly, but balanced perfectly with the Kushta. I was the exact measure of Truth.”
“Abatur Muzania smiled, and his smile illuminated countless worlds. He proclaimed aloud: ‘Pure is this Nishimta! Worthy is this divine spark! It has not failed in the world of trials, Take it O Envoys, and open the final gates for it.’ “
“The great gates of light of the Supreme World swung open. Rivers of living splendor, of sweet, luminous waters, gushed forth to meet us. And I, the soul finally freed from every chain, entered my true and eternal home. I mingled with countless Uthri, my brothers of light who awaited me singing hymns of joy. And there I will dwell, in the bosom of the Great Life, where there is no more death nor old age, nor sickness, nor darkness, nor end, but only light, peace, and splendor forever and ever.”
The Uthra
Meaning of Uthra in Mandaeism
An Uthra is a celestial, benevolent being, spirit of light, or angel in Mandaean cosmology.
- Divine Messengers: They act as guardians and emissaries from the World of Light (Alma ḏ-Nhūra).
- Etymology: Traditionally linked to Aramaic words for “riches”, recent scholarly analysis suggests it derives from a root meaning “excellency” or “exceed”.
- Role: Prominent Uthras include figures like Abatur (the guardian of the scales) or twin entities who serve as heavenly guides (parwanqa) for human souls.
Ginza Rabba Sinister – Book 3 The Hymn of the Double Heavenly.
“In the name of the Great Life! May Light be my garment and Truth my path.
“I, the soul, have fled the world of Ptahil. I have cast off the flesh, the heavy mud that imprisoned me. I have surpassed the guardians of the blind fire. I have left the seven planets howling in their darkness. The scales of Truth have judged me light and pure, and the great gates of the Aether (ether) have swung open before me.”
“As I crossed the threshold of the World of Light, the intoxicating scent of the Tree of Life envelops me. And who comes to meet me, among the rejoicing Uthri (angels)? Who runs toward me on the rivers of splendor?”
“I go to meet my image (Dmutha) and my luminous Image comes to meet me, It caresses me and embraces me, as if I were returning from a very long exile, like a brother who finds the brother thought lost in wild lands.”
“My Image looks at me and says: Peace be to you, my other half who has travelled in pain! Peace be to you. my spark, who has walked in the world of illusions. You have endured cold and hunger, you have endured the blows of demons and the persecution of kings. But you have not stained your robe, you have not forgotten the name of our origin.”
“And I look as my Image, and I see my own face. But a face unstained by tears, unmarked by age of matter, a face woven solely of splendor and peace.”
“My Image takes my hands. It kisses me, and in that kiss there is no deception, but pure Kushta (Truth). Like two drops of pure water merging into one, my Image and I become one. What was divided by the demiurge is now reunited by the Great Life.”
“The Messenger of Light approaches and, with a smile hands me the supreme robe. He says, ‘Take your robe of glory’, O perfect soul. Take the crown of fresh myrtle that I have woven for you since the day you descended into the Tibil (the material world). Sit on the throne of light that was prepared for you, for your place has never been occupied by anyone else.”
I sit, reunited with myself, There is no longer the wandering soul and the celestial form, there is only the perfect Being. I look down upon the dark, turbulent world, I have left, that sea of black mud where the blind toil for gold and blood, and my heart feels no fear, no more regret. There is no more separation, no more death. I am in mana (the original Divine), and Mana is in me, forever and ever.”
In Mandaeism, the uthri (plural of uthra) are clestrial beings, angels, or guardian spirits who live in the World of Light. They serve the supreme God, known as the Great Life or Hayyi Rabbi, by praising light, maintaining cosmic order, and guiding human souls.
Key Characteristics of Uthri
- Nature: They are pure beings of light, distinct from the supreme deity, and are revered rather than worshipped on par with God.
- Role in Creation: They assist in spiritual duties and populate the heavenly realms, opposing the forces of the World of Darkness.
- Celebration: Mandaeans celebrate the creation of these celestial beings during the five-day intercalary festival known as Parwanaya.
The Dmutha
“In Mandaeism, “mutha” is a slight misspelling or phonetic rendering of dmuta (Classical Mandaic: ࡃࡌࡅࡕࡀ), which refers to a spiritual counterpart, archetype, or heavenly ‘mirror image’ of a person, spirit, or place residing in the World of Light.”
Key Aspects of the Dmuta
- Heavenly Counterparts: Everything in the material world is believed to have a pure, ideal reflection in the higher realm (Mšunia Kushta). For example, earthly flowing rivers (yardnia) correspond to the great heavenly Jordan river (Piriawis).
- The Soul’s Reunion: During the death ritual or ascent of the soul (masiqta), the human soul and spirit ultimately seek to reunite with their permanent, non-incarnate spiritual image (dmuta) in the realms of light.
- Theological Role: It is often conceptualized as a divine female spiritual presence or celestial double that guides and safeguards the earthly counterpart.
The dmuta features prominently in several major Mandaean codices, particularly those concerning creation and the afterlife:
- The Left Ginza (Ginza Smala): The Ginza Rabba (the central holy scripture) is split into two halves. The Left Ginza deals entirely with the soul’s journey after death. It details how the soul ascends through various cosmic watch-houses (maṭarta), sheds its earthly ties, and is ultimately welcomed by its dmuta in the World of Light.
- The Left Ginza, Book 3: Contains explicit dialogues and hymns where the ascending soul visually recognizes and embraces its celestial double as a long-lost reflection.
- The Scroll of Great Creation (Diwan Qadaha Rba d-Dmuth Kušţa): This is a highly guarded, secret illustrated scroll. Its title translates directly to “The Scroll of Great Creation of the Image of Truth”. It provides an esoteric, visual, and textual mapping of how the World of Light projected the dmuta of cosmic entities before the physical universe even existed. [1]
- The Book of Adam (Sidra d-Adam): Found within the Right Ginza, this text details the creation of the first human. It describes how Adam Pagria (the physical, earthly Adam) was modeled as an imperfect reflection of Adam Kasia (the hidden, heavenly Adam who acts as humanity’s collective dmuta).
The Core Ritual: The Masiqta (The Death Mass)
The most important ritual involving the dmuta is the Masiqta, the complex death mass performed by Mandaean priests to facilitate the soul’s ascent (masiqta translates to “ascent”).
The Reunion: The masiqta acts as a spiritual roadmap. Once the ʿuṣṭuna successfully navigates past cosmic demons and toll stations, it enters Mšunia Kušṭa (the world of ideal counterparts). There, the final destination of the ritual is realized: the ʿuṣṭuna merges directly into its non-incarnate dmuta. Without this ritual, the soul risks getting trapped or delayed in purgator
The Cosmic Problem: When a Mandaean dies, their physical body is left behind, but their spiritual entity remains split into the nišimta (the conscious soul or ego) and the ruha (the breath or spirit).
The Ritual Concoction: Through heavy recitation of hymns from the Canonical Prayerbook, the priests symbolically weave the nišimta and ruha together into a single, purified spiritual body called the ʿuṣṭuna.
The Left Ginza features intimate, poetic monologues where the ascending soul celebrates reuniting with its radiant celestial reflection, describing this process as shedding a physical prison. These texts, particularly the “Free Soul” hymns, emphasize the soul’s liberation, portraying it as returning from captivity to embrace its counterpart.
Regarding the second part of your request, baptism (masbuta) in Mandaeism uses flowing water, viewed as a terrestrial yardna, which is considered an earthly reflection of the celestial Piriawis. Through ritual actions and specific prayers, this physical water becomes directly linked to its spiritual counterpart, connecting participants with the divine World of Light.
“Hail to you, hail to you, soul, for you have departed from the world!
You have left corruption behind, and the stinking body in which you found yourself…
Rise up, rise up, soul, ascend to your first earth,
To the place from which you were transplanted,
To the fine abode of the uthras [celestial spirits].
Bestir yourself, put on your garment of radiance, and put on your resplendent wreath!
Sit on your throne of radiance, which the Life set up for you in the Place of Light.”
In Mandaeism, Tibil (Classical Mandaic) is the physical Earth or the middle realm of existence. It is the material world where humans live, positioned directly between the supreme World of Light above and the World of Darkness below.
Cosmic Position
- The Middle Realm: Tibil serves as the earthly stage for human life, action, and moral choice.
- Separation: It is separated from both upper and lower cosmic domains by ayar, an elemental aether or boundary.
- Spiritual Connection: Because Tibil is separated from the divine realm, Mandaeans use rituals like baptism (maṣbuta) to create a laufa (a spiritual connection or union) back to the World of Light.
Role in the Afterlife
- The Soul’s Journey: Upon death, a soul must depart Tibil and navigate past various watch-stations (maṭarta). Similar to the need to pass by the Archons in Gnostic understanding.
- The Masiqta: Priests perform specialized death/ascertion rituals called masiqta to help guide the liberated soul safely away from Tibil and back to its origin in the realm of light