Johann

Веретенников Сергей · Mar 9, 2026

I only recently told you the story of Dorothy (Dorothy), and now I’m moving on to the next amazing story, about Johann.

Johann is a knight.

But let me get ahead of myself.

There is historical evidence that his manuscript of prophecies came into Nostradamus’s possession.

And he probably drew his inspiration for writing his quatrains from THERE.

But the paradox of fate is that the true Author of the prophecies turned out to be little known...

Yet historians who specialize in the prophets of the past say unanimously that he was the greatest of them all.

So, he was a knight.

He fought for Jerusalem.

And on one of the mountains in the desert, he received a revelation.

He wrote it down in a book, which he himself recopied five or six times, creating six or seven books.

It is definitely known that one of them was kept at the Holy Trinity St. Sergius Lavra, until the Russian authorities interfered in this sacred place and confiscated the manuscript.

To this day, it is kept somewhere and hidden from the people.

The funniest part is that the Church hid this book from the people because it exposed the Church itself, and the Russian authorities even more so...

But fortunately, other copies of his work have survived around the world.

So we can know their contents.

The most amazing thing about Johann’s book is that everything written there up to this point has come true.

That gives us no reason to doubt that what is written next will also come true.

HERE ARE SOME:

When the millennium that follows the present millennium arrives, lords will rule without faith, dominating an innocent and powerless people. They will conceal their faces and hide their names. Their impregnable castles will be hidden in the forests. They will undertake to decide the fate of everyone and everything. But they will invite no outsiders to their assembly to decide the order of the universe. Each person will in fact be their serf, considering himself both a knight and a free man. And those among them who rise up from savage villages, with heretical faith, will be beaten, destroyed, and burned alive.

When the millennium that follows the present millennium arrives, there will be so many people in the world that they will resemble an anthill with a stick thrust into its center. They will run around it, while death crushes them under its heel like troublesome insects. They will move in crowds from place to place; dark skin will mingle with white, Christian faith with the faithless. Some will preach the promised peace, yet everywhere all the tribes will wage their new wars.

When the millennium that follows the present millennium arrives, people will no longer turn to God’s law. They will want to control life like a rider, and choose a child while it is still in women’s wombs, marking for death those who have become unwanted. What will man become, suddenly imagining himself to be God? Those in power will seize the best lands and the finest women, while the poor and weak will be treated like cattle. Their wretched huts will become their prisons, and fear, like poison, will settle in every heart, consuming it.

When the millennium that follows the present millennium arrives, everyone will be drawn toward passion and lust, each in their own way. Men will take all women indiscriminately. And women, wandering through empty alleyways, will be ready to sleep with anyone who happens along, giving birth to a child without knowing its father’s name. The mentor will forget that he is a teacher, and everyone will be lonely among everyone else. People will forget tradition, and the law will be lost to them. As though the Messiah had never appeared to them, people will exchange their skin for that of beasts.

When the millennium that follows the present millennium arrives, an old man will desire a child, and a father will dishonor his daughter. A man will desire a man, and a woman a woman, and they will all do it in full view of everyone. Their blood will become impure. Evil will crawl from bed to bed; the body will know every sin and all the pain of the earth. Grimaces will freeze on faces, and illnesses will twist bodies. Love will become the greatest threat to those who are more than mere flesh to themselves.

When the millennium that follows the present millennium arrives, man will change the face of the Earth. He will consider himself the master of forests and pastures; he will fly across the entire sky, plow the land, and furrow all the rivers and seas. But the earth will become barren and bare, the air will burn, and the water will smell foul. Life will wither—by that age, man will have squandered the wealth of the entire world, and he will live like a lone wolf, consumed by his hatred.

When the millennium that follows the present millennium arrives, people must fear for the child of humanity—hopelessness and poison will await it impatiently. Everyone will think only of themselves, and of no one else or of this fleeting life, but they will be persecuted for it, and eventually the body itself will become an object for sale.

When the millennium that follows the present millennium arrives, a person entering an impenetrable tunnel will freeze in fear and close their eyes: they will have no strength to look. They will be gripped by eternal anxiety, feeling fear at every step. Yet they will keep walking without sleep or rest. But they will not hear Cassandra’s loud and powerful voice.

HERE IS THE POSITIVE PART.
It sounds very much like our Unity:

When the millennium that follows the present one comes to an end, people will finally open their eyes, break free from the captivity of their minds and cities, see from one end of the earth to the other, and understand one another. They will understand that striking one person causes pain to another. People will become a single body, each of them a tiny part of it. Together, they will be its heart. And a language understandable to everyone will arise; something will be born—the Great Human.
When the millennium that follows the present one comes to an end, humanity will conquer the sky, create stars in the great dark sea, and set out on its journey in a shining vessel, like a new Odysseus, friend of the sun, on its own heavenly odyssey. It will become master of the water, building cities in the depths of the sea, sustained by the fruits of the ocean. It will live in every part of the great state, and everything will be permitted to it.
When the millennium that follows the present one comes to an end, people will learn to swim beneath the waves, their bodies will be renewed, and they will become like fish. Others will fly higher than birds once they learn not to fall like stones to the ground. They will communicate with one another; their spirits will open to everyone, and they will be able to receive messages from others. They will share their dreams with one another, and live as long as the oldest of people —like the one mentioned in Holy Scripture.

By the way, it mentions the Internet. And communication with the whole world through the Internet, which the Zbeasts and Zzombies are now trying to ban for us.
As you already understand, this is now about the near future.

When the millennium that follows the present one comes to an end, humanity will know the spirit of all things: it will know stone, water, the essence of living beings, and another person’s gaze; it will penetrate the mysteries guarded by the most ancient gods, and will open door after door in the labyrinth of this new life.
It will become a creator, powerful and untamable like a spring. It will grant knowledge to all people, and its children will know the earth and sky better than anyone before them, and its body will attain perfection, while its spirit will embrace and master all things.

When the millennium that follows the present one comes to an end, humanity will be granted a second birth: the spirit will master the entire human herd, and each person will become a brother to all—then the age of barbarism will end. It will be a time of a new life of faith, after the dark days at the beginning of the millennium that follows the present one; happy days will begin, and humanity will once again take the path worthy of it. The Earth will once again know order.

When the millennium that follows the present one comes to an end, roads will lead from the ends of the earth and sky to one another, forests will grow back and become forests again, deserts will be irrigated with water that has regained its purity. The Earth will become a garden, and humanity will honor everything that lives, beginning to cleanse everything it has spoiled itself; it will regard the Earth as its homeland and wisely think about the coming day.

When the millennium that follows the present one comes to an end, everyone will live in harmony with others; everyone will know about the world and the body, cure diseases before they appear, and become a physician for themselves and everyone else.
They will understand that they must help in order to move forward together, and after an era of isolation and stinginess, they will open both their hearts and their wallets to those in need. They will realize that they are the guardians of the entire order of human society. And then another era will begin.

When the millennium that follows the present one comes to an end, humanity will learn the science of giving and sharing, the bitter days of loneliness will be forgotten, and it will believe in the Spirit once again, while the former barbarism will be despised by all. But this understanding will come after wars and fires, from the charred remains of the Towers of Babel. And an iron fist will nevertheless be needed for order to rise from chaos, and then humanity will find the only correct path.

When the millennium that follows the present one comes to an end, humanity will understand that existence is a bearer of Light and that every creature awaits its respect. Humanity will build cities in the sky, on earth, and in the sea.
Its memory will preserve what once happened to it, and it will know what will happen to it next. It will preserve the memory of the terrible, barbaric times and the tragedy that befell the Earth.
It will no longer fear its own death—its life will be several lives, and it will know that the light will never go out.

Веретенников Сергей · Mar 9, 2026

Jehan de Vézelay was one of the knights who devoted around twenty years of his life to the Crusades to Jerusalem. According to historians, his participation in the liberation of Jerusalem in 1099 has been established with certainty. He is also described as one of the founders of the Knights Templar and a highly successful seer of his time, who managed to foresee events up to the beginning of the 21st century.

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The monk was convinced that people who believed in their own strength and uniqueness would choose the wrong path, one that ran counter to nature, and would thereby bring about their own end. John did not predict asteroids or other external causes of the end of the world. Humanity would destroy itself with its own hands. Money would be valued more highly than lives, and this would prove to be humanity’s greatest mistake.

What, according to predictions made 1,000 years ago, threatens humanity:

In his visions, John saw only a temporary decline of society and each person’s loss of their true self. The seer was convinced that people would become blind and deaf, and stop understanding what was real and what was not. But a certain event would change the world and turn humanity toward its true purpose. Society would once again live in harmony, people would stop being cruel to one another, and would begin to value the world around them more.

After reaching “rock bottom,” people would still be able to rise again to the peak of their development, as they would suddenly realize that for many years they had been heading entirely in the wrong direction. John called the event preceding the revival of faith and humanity on Earth the arrival of a certain Woman, who would point out their mistakes to people.

“She will determine the course of future events and prescribe her philosophy to humanity,” the prophecy says.

But John speaks of the Woman only in Chapter 35, which may mean that people will be saved only toward the end of the new millennium. At the beginning, however, people will have to undergo many trials in order to learn to value their own lives and the life bustling around them.

1472 · Mar 9, 2026

Веретенников Сергей , namaste

Thank you for sharing such unique knowledge!

Веретенников Сергей · Mar 9, 2026

First, these prophecies present an image of a world where gold becomes the new religion. People count money, trade even in what was once considered sacred, and power ends up in the hands of moneylenders, merchants, and hidden masters. The author depicts not merely greed, but a civilization where the measure of things replaces the measure of the soul.

Then there appears the motif of a person who almost seized the heavens, the earth, and the seas, learned much, yet remained blind within. He reaches for the power of God, but does not know how to bear such strength. Therefore, civilization begins to stagger like a drunken king or a blind rider at the edge of an abyss. This is one of the book’s main themes: external power outpaces inner maturity.

The text then becomes harsher. It introduces “towers of Babylon”, enormous cities with plenty of noise but little bread, plenty of spectacles but little future. People will crowd together, grow poorer, lose their footing, and then rebellions, fires, and barbarism will erupt. Here the prophecy sounds almost like an image of megacities where there is plenty of glass but not enough meaning. The stone still stands, but the house within is already empty.

A separate layer is moral decay. The text says that family, fatherhood, tradition, and the very concepts of law and shame will be destroyed. People will live for the pleasures of the moment, children will lose their mentors, and old foundations will be cast aside as unnecessary. This is presented not as moralizing for its own sake, but as a sign that humanity has lost its inner center.

A particularly powerful motif is that everything will become a commodity. Not only objects, but also water, animals, trees, the body, and even parts of the human body. Life will be measured by price rather than sacredness. This is one of the darkest passages: a person who sells everything eventually sells himself as well.

There is also the theme of the manipulation of consciousness. The text says that people will take images and reflections for reality itself. Their eyes and minds will be held captive, and those who know how to create mirages will lead crowds like herds. Here the prophecy sounds almost frighteningly modern, as if it were speaking of a world of screens, illusions, imposed images, and чужие сценарии.

Another line concerns the mixing of peoples, migration, and wars over faith and identity. People will move in enormous masses, intermingle, argue, fight, and seek protection in tribe, blood, and religion. The world will become crowded, but not fraternal. In the text, this is presented as an age of great confusion, when proximity has not yet become unity.

Much space is devoted to the earth and nature. The air will grow hot, the water dirty, the land exhausted, deserts will expand, floods and earthquakes will occur, and the sea will rise. Thus humanity’s fall in the book is not only spiritual but ecological: when consciousness becomes corrupted, the world around it also begins to cough up ash.

But the book does not remain entirely in darkness. After the thirtieth fragment, a turning point begins. An image emerges of people finally opening their eyes and beginning to understand that a blow struck against one reverberates through everyone. Humanity begins to be perceived as one great body. The idea of a common language, a common destiny, and a common heart appears. This is no longer an age of division, but an awakening of planetary consciousness.

Then come almost fantastical images of the new human being. He masters the skies and the depths, changes his body, prolongs life, communicates over distances, shares thoughts and even dreams, and uncovers the secrets of matter and spirit. Here the text sounds like a mixture of mysticism, science, and a dream of the next stage of evolution.

It is especially interesting that the feminine principle takes on an important role in the new age. One fragment says that a woman will take the scepter and become the great teacher of future eras. After brutality and barbarism, a gentler, maternal, unifying force will come. In other words, salvation here is envisioned not through a new sword, but through new maturity.

The end of the prophecies is already bright: people experience a second birth, arrive at brotherhood, purify water and soil, restore forests, cure diseases before they appear, learn to share, and stop living solely through greed. The world becomes not a perfect paradise, but rather a wise garden after a long storm.

And the crown of it all is the thought that a person will understand: everyone carries light. People will build new cities on land, at sea, and in the sky, and will no longer fear death so much because they will become broader than a single short life. This is almost no longer a prophecy about politics, but a mystical vision of the expansion of human consciousness.

Put very simply, the book traces this path:
first—the age of money, illusions, decay, and barbarism;
then—crisis and a terrifying labyrinth;
then—awakening, unity, and the new human.

Веретенников Сергей · Mar 9, 2026

In this part of the book, the idea is expressed that a person will sell everything: not only possessions, but also the body, blood, organs, and life itself. The sacred disappears as a standard. What was once considered inviolable becomes an object of trade. And the point here is not only literal commerce, but the fact that people will lose their sense of the mystery of their own nature: they will begin to look at themselves as meat with a price tag.

Then comes a blow aimed at the subject of children. The author says that the “sacred fragility of a child” will be forgotten, and children will become not a gift, but objects of training, exploitation, and pressure. This is one of the darkest currents in the text: a civilization that has lost its reverence for children is already sick at its roots. The prophecy seems to whisper: if the world has forgotten how to protect the weak, it is already barbaric within, even if its towers and screens gleam.

Next comes the theme of the captivity of consciousness. The book says that people's sight and minds will become prisoners, that they will be intoxicated without even realizing it, and that they will mistake images and reflections for truth. This is one of the strongest images in the entire text: not chains on the hands, but chains on perception. Not a whip, but a mirage. The world will control people not through force, but by replacing reality. A very modern trap: when the reflection matters more than the face, and the image more than existence.

After this, the figure of predators and false masters emerges. A few will decide the fates of all, while the rest will consider themselves free even as they remain obedient. The text presents this almost as a mockery of human self-satisfaction: a person will think they are a knight while living like a serf. And this is perhaps one of the book's most biting motifs—slavery wearing the mask of freedom.

The theme of universal hostility then grows denser. Barbarians, soldiers, unbelievers, believers—the boundaries begin to blur, and everyone becomes, in turn, both victim and executioner. Hatred spreads “like fire through a dry forest,” and what matters in this image is that evil no longer lives somewhere apart. It takes root everywhere. The book seems to say: the trouble is not that foreign barbarians have arrived, but that the barbarian has awakened inside everyone.

There is also the theme of judgment by blood and faith. People will divide one another by origin, affiliation, faction, and symbol. Children, the elderly, and the wounded will suffer; homes will be destroyed or looted. This prophecy is not so much about a specific war as about a time when humanity itself ceases to be an argument. When a person is sorted first, and only then seen. If they are seen at all.

Then the book turns its blow toward the earth and nature. Diseases of the water, sky, and earth itself will threaten humanity; the desert will consume the land, while waters in some places will rise like a flood. The important point here is this: people will want to fix everything, but will realize that they are too late. They have already interfered too deeply in the design of life, imagining themselves masters of creation. The prophecy almost puts the question bluntly: you wanted to be equal to God—but have you not become an apprentice of destruction?

The theme of the child of the future sounds especially frightening in the text; poison, despair, play, and mirage lie in wait for this child. Even if the child is loved and protected, their mind may end up dead because no one gave them hope, taught them how to act, or left them any true mentors. This is a very subtle blow: the book fears not only violence against the body, but also the emptiness in the soul where no one teaches meaning. One can survive physically and still be lost.

Then the motif of the god-man returns: in reality, he remains a spiritual dwarf. His knowledge expands, his hand grows powerful, and he can destroy much, but he does not understand what he lives and dies for. This is almost the central diagnosis of the entire dark section: the head is full of information, but the heart does not know the way. A giant in technology, an infant in wisdom. Comical and terrifying at the same time—like a monkey with a nuclear button, although the book, of course, puts it more solemnly.

By the end of this passage, the prophecy is already depicting the dispossessed masses: people without rights, shelter, or bread, pushed out of the “towers of abundance.” They will multiply, listen to sermons of revenge, and storm the proud cities. Here the book sees not merely poverty, but the accumulation of explosive darkness. When too many are excluded from human life, history usually does not write polite letters—it breaks down the gates.

And all of this leads to the image of the dark labyrinth. People enter it, become afraid, close their eyes, and lose the ability to distinguish the way. A warning voice sounds, but no one listens: everyone still wants to own more, seize more, and believe in more mirages. This is where the dark section reaches its lowest point. Not because everything has been destroyed outside, but because almost no sight remains within.

Here is the meaning of this second part in simple terms:
the world does not perish in an instant—it first loses the sanctity of the body, then the sanctity of the child, then clarity of mind, then brotherhood, then the measure of power, and finally the path itself. Only after that does the book slowly begin to turn toward the light.

0890 · Mar 9, 2026

A very interesting prophecy that has been coming true for quite some time already.
But the most interesting and exciting question is whether we will live to see this благой finale in this body. I would really like to.
Indeed, many people already understand that they are tired of the so-called system and modern urban life, the endless hustle and senseless pursuit of who knows what, and aspire to live closer to nature and in greater harmony with it.

Веретенников Сергей · Mar 9, 2026

Part Three is the turning point from darkness to light. In the text itself, this is no longer merely a continuation of calamities, but a slow awakening: after the dark labyrinth, people begin to understand that by killing another, they wound themselves; that all people are connected, like parts of a single body. This is where the book first stops sounding like an alarm bell and begins to sound like a distant dawn.

First comes the idea of the unity of humanity. People begin to see that the suffering of one echoes in everyone, that no one is truly separate. In the book’s imagery, humanity seems to gather from fragments into a single living being. After a century of divisions, bloodshed, trade, and blindness, this is the first miracle: not a new machine, not a new king, but a new understanding of interconnectedness.

Then the theme of a new language appears. Not necessarily only a literal language, although it can be read that way too, but rather a language of mutual understanding. People will learn to hear one another more deeply than before and will stop living only within a tribe, behind a border, in the closed circle of their own pack. This is no longer a world where everyone clings to their own corner, but one where consciousness becomes wider than one’s own skin.

Next, the book depicts a new human being. They master the sky, the sea, and the depths; know how to transmit thought, influence the body, prolong life, and uncover the hidden forces of nature. Here the text becomes almost fantastical, as though a monk had suddenly seen mysticism, science, and future evolution in a single fiery scroll. But the point is not technology itself; it is that human beings cease to be merely greedy consumers and begin to become more perceptive creatures.

And here the woman with the scepter appears. The text says that man will no longer be the sole ruler; woman will come to take the scepter and become the great sovereign of future ages, the mother of the new millennium. After the “days of the devil,” she will bring gentleness; after barbarism, beauty. This is one of the key signs of the turning point: the world is saved not by a new iron fist, but by a different principle—nurturing, unifying, maternal, yet immensely strong.

It is important that the feminine principle is not portrayed as weak here. This is not a “good woman somewhere in the corner of history,” but a force that restructures the very rhythm of the age. The old world was organized according to the laws of seizure, competition, violence, and crude power. The new one follows the laws of connection, birth, preservation, beauty, and inner knowledge. The sword recedes into the shadows, and the scepter of living order rises in its place.

The book then speaks of the second birth of humanity. This is a very powerful image: not merely an improved civilization, but an inner transformation itself. Human beings seem to emerge from their old skin—from greed, fear, and spiritual deafness—and become different creatures. Clearer, more whole, less enslaved to their own darkness. Not postcard angels, but beings who have finally remembered that they have a soul.

After this come almost paradisiacal, but not saccharine, images: people purify water and soil, restore fertility, heal diseases before they have time to unfold, build new cities, and no longer live by greed alone. The world becomes not a cloudless paradise, but a garden after the catastrophe—a place that had to be earned through suffering. That is why the book’s brighter part does not look like a cheap fairy tale: it does not come for free, but only after a difficult passage through darkness.

The final pulse of this entire section is this: people will understand that they carry light within themselves and will stop living like beings who have forgotten their origins. They will become broader than their brief biographies, broader than their flesh, broader than the fear of death. In this sense, the book ends not with a political forecast, but with an almost mystical promise: humanity will not merely survive—it may mature.

Put very simply, Part Three says:
first, human beings lived like predators,
then they realized that by doing so they were killing themselves,
and then they began learning to live as part of a single light.

Веретенников Сергей · Mar 9, 2026

The text itself is presented as a prophecy about the time “after the thousandth year”: first darkness, then a turning point, and finally hope.

The old world in this prophecy begins with gold. Not merely with money, but with gold that has entered the bloodstream. People look at the stars—and calculate their profit. They enter a temple—and find merchants there. Power belongs to money changers and usurers, while the sword no longer guards the truth but watches over the serpent. Thus the first seal of the dark age appears: everything that was sacred is measured by its price.

Then man becomes great on the outside and small within. He populates the sky, earth, and seas with his creations, craves power like God’s, and knows neither measure nor limit. But this power does not make him wise. He staggers like a drunken king and rushes like a blind rider, unaware that an abyss has already opened ahead. In this image, the book speaks of something almost fundamental: disaster comes not from knowledge, but from knowledge without maturity.

Then new Towers of Babel rise. The fields fall empty, the cities swell, and people are left with nothing but the law of their own pack. There is not enough bread for everyone, spectacles no longer offer comfort, and people without a future set great fires ablaze. The world still looks powerful, but a fever is already spreading beneath its skin. This is a civilization with high walls and a soul hollowed out from within.

After this comes the disintegration of humanity. Everyone seeks only pleasure, marriage loses its weight, the father disappears from the child’s destiny, mentors are gone, tradition is forgotten, and the law is erased. Man grows wild again, though he thinks he has become freer. In the prophecy, this sounds especially bitter: when no one guides a child, society loses not order, but the future.

But the darkness goes even further. Everything becomes a commodity: wood, water, animals, the human body. A person’s eye and heart are taken from them, their flesh is turned into merchandise, and their soul is no longer considered sacred. Even a child is no longer protected by the mystery of their vulnerability: they can be trained, used, and broken. And here the book seems to say: barbarism is not a lack of knowledge; barbarism is the disappearance of reverence.

Then comes the captivity not of the hands, but of consciousness. People will look—and not see. Their sight and minds will become prisoners. They will mistake reflections for truth and mirages for the world, while predators will gather them into herds so they can be led more easily to the abyss. This is no longer the old slavery of chains and whips. It is the subtle slavery of images. A person will consider themselves free precisely when the leash has already been tightened.

From this blindness arises universal hostility. People are judged by blood and faith, cities fill with hatred, the weak are left without protection, and children, the elderly, and the wounded stop no one. And the book voices a terrifying thought: everyone will in turn become a barbarian, an infidel, and a savage. In other words, evil will no longer be something that can be cast outward and labeled “foreign.” It will take up residence within the human being themselves.

Then the earth begins to answer. It becomes naked and sterile, the air scorching, the water foul-smelling. Man tears into the soil, the sky, the rivers, and the seas, dreaming of becoming master of the world, but in the end remains lonely as a wolf and full of hatred for himself. Thus the dark age reaches maturity: everything is corrupted, both outside and within.

And now humanity approaches the mouth of the dark labyrinth. The prophecy speaks directly of the “jaws of darkness” and of the Minotaur’s red eyes in the depths of the night. This is no longer merely a story of wars, money, and disintegration. It is an image of a great ordeal in which humanity must pass through its own shadow. Not around it, not past it—but through it.

But it is precisely here, at the very bottom, that the turning point begins. Slowly, man begins to understand: the wound inflicted on another remains within him as well. One person’s pain echoes in everyone. From scattered fragments, the body of humanity begins to assemble. And the first miracle of the new age is not a machine, a conquest, or a new throne, but the recognition of unity. Man remembers that he is not a separate stone, but part of a living wall.

Then a new language arrives. Not necessarily merely a language of words, but a language of deeper understanding. People begin to hear one another across borders, customs, tribes, and fears. After centuries of deafness, it sounds almost like a mystical healing of hearing. The world ceases to be only a market and a battlefield—it becomes a space for encounter once again.

And after this, a new human being is born. They know more, feel more subtly, master the skies and the depths, and penetrate the mysteries of the body and matter. But now power no longer looks like a drunken rider at the edge of an abyss. It begins to unite with consciousness. This is not merely the development of civilization, but something like humanity’s second coming of age.

And then she appears. A woman with a scepter. The text says that man will no longer be the sole ruler, and that woman will come to take the scepter; she will become the great mistress of future ages, the mother of the coming era, bringing maternal gentleness after the days of the devil and beauty after the ugliness of barbarism. This is not a decorative image or a romantic postcard. It is a sign that the very principle of the age is changing: after the crude law of seizure, the law of connection, birth, preservation, and beauty rises.

With her arrival, the world does not become sweet and powerless. It becomes more alive. Power no longer merely cuts and subjugates—it heals, connects, protects, and nourishes. The sword does not disappear entirely, but it ceases to be the main symbol of the future. The main symbol becomes the scepter of inner order. And therefore the new age in the book bears not so much the masculine face of a conqueror as the face of the mother of time. This is already an inference from the text’s images, but it grows very naturally from them.

After this, humanity experiences a second birth. People cleanse the earth, restore purity to the water, learn to prevent illness rather than merely treat it, and stop living by greed alone. The world does not turn into a sugary paradise. It becomes a garden that had to be endured into existence. The light here is precious because it has passed through the night.

And the end of this legend sounds like this: man will remember that he carries light within himself. Not everyone at once, not in an instant, and not without pain. But he will cease to be a creature that only grabs, fights, and fears. He will become greater than his flesh, greater than fear, greater than loneliness. And then the thousand years after the thousand will cease to be a curse—they will become a threshold.

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In the later part of the prophecies, it is stated literally that man will no longer be the sole ruler, because woman “will come to take the scepter”. The following lines say that she will become the “great mistress of future ages”, will be the “mother” of the new millennium, bring maternal gentleness after the days of the devil, and become beauty after the ugliness of barbaric times. Immediately afterward, the text moves on to images of a gentler age: people will love, share, dream, and “give birth to dreams.”

Put simply, the meaning is not that “women will simply seize power,” but rather something else:
after an age of brutality, greed, wars, and iron will, the world will begin moving under the sign of a different principle—one that is gentler, unifying, nourishing, and maternal. It appears to be a transition from a civilization of the sword to a civilization of care. This conclusion is already an interpretation, but it rests directly on the wording about “motherhood,” “gentleness,” and “beauty after barbarism.”

It is also interesting that this image appears after the passages about a universal language, a shared human body, humanity’s new abilities, and new knowledge. In other words, woman appears here not in the midst of chaos, but already on the threshold of a new phase of humanity—as one of the signs that the old, brutal age is ending.

142427 · Mar 10, 2026

Sergey Vasilyevich,
there are no words to express my gratitude to you for your materials.
For the information, the hope, and the help!

1965 · Mar 10, 2026

Namaste! Teacher, I thank you. I have read about Nostradamus, but not about John. Thank you for such knowledge. I read and am amazed at how everything is unfolding in the world. But most importantly, at how simply and clearly you explain everything. I reread it again and again. Your interpretation resonates within me. Everything in the world is so confused now—where is the truth and where is the lie? And it is a blessing for all of us students that we have you and your School. I bow humbly to you.

Johann

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1965

Johann

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