As Adam, having a spiritual body and soul (pure, clean—before the fall) sinned, so also after the resurrection of Christ, people, having a spiritual, deified essence, sin (more precisely: try to sin, attempt to sin, want to sin, want to detach the essence from God—what in principle can no longer be)—take the members of Christ and make them members of a harlot (delusion, deception, illusion). But if after the fall Adam’s nature was damaged, then after the resurrection, ‘committing’ sin, we only plunge into an even greater illusion, but fortunately, we cannot harm nature (do evil to oneself or another objectively)—it is hypostatically (in Christ and the Theotokos) affirmed in God. Repentance stops sins, brings to one’s senses, leads out of illusion (for example, a drunk becomes sober, comes to his senses and sees his real state—health or injury, happiness or misfortune), but does not lead out of the natural state. After the fall and until the resurrection—righteous people repented, came from the illusion of sin into the reality of the truth about themselves—that they were godless, detached from God, and through fear, not having the ability to let (allow the Healer to heal themselves) the Healer to their wounds, went to hell (that is, remained in it) and came out of it after the healing of the essence by the Resurrection of Christ. And after the resurrection, those who repent—exit from unreality into reality and hear the words: ‘Today you will be with Me in Paradise.’ The wise thief did not go to comfort widows, did not give fourfold to those he had wronged—because he saw that there was no sin, no unfortunate ones, no death… There are no unfortunate ones: the cripple—Christ, the prisoner—Christ, the naked—Christ… The thief no longer regretted sentimentally, but rejoiced, seeing gods after God. But, to enter reality, where there are no enemies, no sin, no evil, no pain, but only all-conquering love—a titanic labor of repentance is needed: if they persecute you—pray, if they curse you—bless, if they hate you—do good… The Gospel begins with a call to repentance, because the Kingdom of God has come—faithful, come out of the illusion into the reality of the resurrection, and ‘ends’ with the command to teach (to proclaim, to prepare for life in reality, in the resurrection) and to baptize (to be born into reality, to connect people to the resurrection).
The Lord takes the sin of the world, not the sins, heals the crippled nature, the consequence of the sin, godless existence. But sin as an illusion cannot be healed—from the illusion one needs to exit (by repentance) oneself. Repent, for the Kingdom of God is near (it is already within you)—turn to God face to face, and you will hear His sweet voice: ‘Today you will be with Me in Paradise.’ In the Old Testament they repented, but they went to hell, which to one degree or another revealed itself in them. Two opposing laws of flesh and mind acted in them, and through repentance they saw this more clearly, but could not liberate themselves by their own strength from the tyranny of the passions. Adam, Abraham, Noah, Moses, Elijah, and other Old Testament righteous (those who knew the truth about themselves—their godless state, and eagerly awaited the Messiah) revealed hell in themselves by repentance, and after death went into it and before the gates of Paradise awaited the Savior. This may tempt you, but in the Kingdom of God a star differs from a star in glory, just as in the godless world there is hell, abyss (a place without meaning) and a passage under the abyss—these are the degrees of distance from God. Into the Kingdom of God after the Resurrection of Christ entered those who were in the antechambers of Paradise (those who needed the Savior, were adequate relative to their state and awaited the Physician), those who followed Adam’s repentance. By repentance, they came to their senses, through which they were able to communicate with God, as was possible for them—through the Angel of the Lord, but they could not heal nature, could not cancel the abyss between God and man, and through fear could not give place to God in themselves. This Adam’s fear of God as a stranger in the descendants was washed out for millennia, until in the person of the Most Holy Theotokos it was absolutely destroyed, and She was able to trust God and give Him permission to become one of us. Therefore, having resurrected, the Lord destroyed hell, but this could be seen and accepted only by those who were purified from the illusion by repentance and with all their being turned to the Kingdom of God.
We are born into a world that lies in evil (illusion). The Lord creates a new hypostasis and blesses it to ‘grow’ in certain conditions, in a certain family, to which He gives a child—a new hypostasis of human nature. The body and soul are given to the child from the parents—what does this mean if nature is one? This means that the new hypostasis begins to communicate with a certain circle of hypostases closest to it (‘father’ and ‘mother’ primarily) and to perceive reality through their worldview, and thus forms its individual nature (DNA). Original sin—hypostasis in the womb of the mother (in the form of intrauterine existence) learns passions and is formed in them, or, conversely, ancestral virtue—when in the womb of the mother hypostasis partakes of the Holy Spirit (for example, John the Baptist). In holy parents, children receive five talents of inclination, zeal to seek God (for example, the prophet Samuel, John the Baptist, the Most Holy Theotokos). In the family, the youngest children, or late children, when the parents’ passions subside—such children are more prone to spiritual life than their older brothers and sisters). In sinful parents who cultivate passions (and do not fight them), children are born who receive one talent of zeal to seek God, which can be multiplied (doubled—this is enough to enter into the joy of the Lord, to be deified—to fully reveal the image of God in oneself; for this, someone has to double five talents, and someone—one; no matter how much each has doubled—all of them will enter into an equal measure of perfection). All hypostases are equal (regardless of the talents received in this form of existence), and all are called to one glory and the same level of perfection—to become a god by grace (there are no bigger or smaller gods—absolute by nature—three equal Divine Hypostases, and absolute by grace—billions of equal hypostases, which exist as God). Therefore, whether you were born in a family of holy parents or in a family of staunch sinners—all are in equal, identical conditions for acquiring the Kingdom of God (everyone creatively doubles the initial talents). ‘Giving birth’ to new hypostases in the world, God Himself blesses, where and to whom, in which family, to grow into eternity. But all, being God’s gift—are equal and in identical, the best conditions at every moment find ourselves both individually and all at once! Why does the Lord not immediately introduce us into Paradise, where there is no illusion, hell, non-being? In order for the created being to be deified, it, moving towards the Kingdom of God, must pass through hellish places of godforsakenness, and experientially (and not theoretically—Adam knew and fell) learn that it is nothing without God, to acquire humility (the truth about oneself), which opens the path to deification, the acquisition of the Holy Spirit (God gives grace to the humble) to hypostases. Such a school of love must be passed by every human hypostasis (this ‘curriculum’ was approved at the council of the Most Holy Trinity before the creation of the world).