An Attempt to Interpret a Personal Experience
On July 13, 2026, in Budapest’s Rózsák tere (Square of Roses), I captured a photograph that became a significant milestone in a spiritual process years in the making.
This square is a profound spiritual intersection. Even Pope Francis visited the site to meet with the poor and refugees. It serves as a literal crossroads of faiths: at its center stands the neo-Gothic Church of St. Elizabeth of the House of Árpád, neighboring a Greek Catholic Church. The square also hosts the Diamond Way Buddhist Community center.
Running through it is Dohány Street, which anchors the Great Synagogue at one end and a smaller synagogue at the other, while the Fasori Lutheran Secondary School dormitory also stands on the square.
For years, I have experienced phenomena that, for me, go beyond simple coincidence. I see formations in the clouds recurring “profiles” that do not feel random. I document these regularly, alongside daily synchronicities: repeating numbers, specific timings, and events that seem to align with an unusual precision.
At a certain point, these experiences began to enter into a dialogue with my earlier research.
Years ago, I encountered the work of James D. Tabor, an internationally recognized biblical scholar at the University of North Carolina, who for decades conducted archaeological research in Israel. His work opened for me the world of early Christianity and Second Temple Judaism in a way that felt alive and immediate.
His book The Jesus Dynasty was not just historical reading it became a doorway.
Alongside this, the investigations of Simcha Jacobovici, especially his documentaries on the Talpiot Tomb deepened this path further. What began as intellectual curiosity slowly became something personal. This eventually led me to Jerusalem, where I visited the Talpiot Tomb myself.
A Dialogue with Ancient Texts
The “double profile” I observed in the clouds did not appear in isolation. It resonated with something I had encountered years before in ancient texts.
In the Parables of Enoch (1 Enoch 37–71), the figure of the “Son of Man” emerges with striking clarity far beyond a simple human figure.
Pre-existence (1 Enoch 48:2–3):
“Before the sun and the signs were created… his name was named before the Lord of Spirits.”
Light of the nations (1 Enoch 48:4):
“He will be a light to the nations… and a hope to those who are troubled in heart.”
The throne of glory (1 Enoch 62:2,5):
“The Lord of Spirits seated him on the throne of his glory…”
“…and fear shall seize them when they see the Son of Man sitting on the throne of his glory.”
Communion with the righteous (1 Enoch 62:13–14):
“…they shall dwell with that Son of Man… and eat and lie down and rise with him forever.”
Bearer of hidden wisdom (1 Enoch 49:3–4):
“In him dwells the spirit of wisdom… and he will judge the hidden things.”
These passages feel astonishingly close to the New Testament image of the glorified Christ.
In the Book of Daniel (Daniel 7:9–14), the vision appears in a more primordial form:
“His clothing was white as snow, and the hair of his head like pure wool…” (Ancient of Days)
“And behold, with the clouds of heaven there came one like a son of man…”
Here, the “Son of Man” approaches the “Ancient of Days.”
But in Enoch, he is already beside Him—enthroned, judging, eternal.
This same imagery reappears in the words of Jesus:
“When the Son of Man comes in his glory… then he will sit on his glorious throne.” (Matthew 25:31)
The parallels are too strong to ignore.
A Wider Tradition
The “Son of Man” is not limited to a single text.
It appears across ancient Jewish tradition:
In 1 Enoch: a pre-existent, heavenly judge
In 4 Ezra (2 Esdras) 13: a figure rising from the sea, “like a man,” destroying armies and gathering the people
In the Dead Sea Scrolls: fragments reflecting similar messianic expectations
In later rabbinic tradition: often identified with the coming Messiah
Between Daniel and Enoch, something shifts.
In Daniel, the figure receives authority.
In Enoch, he already possesses it.
The Image Itself
In the photograph I took, two profiles appear:
An older, bearded figure, with closed or withdrawn expression
A younger Son of Man beside it
This immediately brought to mind the central scene of Daniel 7 and the Enochic visions:
The Ancient of Days: “hair like pure wool” (Daniel 7:9)
The Son of Man: present beside Him (1 Enoch 46:1)
The contrast is striking:
Hidden vs. revealed
Silent vs. speaking
Transcendent vs. relational
The closed eye of the older figure feels like mystery depth, hiddenness.
The younger profile seems to face outward toward humanity.
The Prophecy and the Mystery of Identity
The figure of the Son of Man originates in the Book of Daniel (Chapter 7) and is expanded upon in the Book of Enoch ancient texts that Jesus himself almost certainly studied and referenced. In these visions, the Son of Man is a cosmic judge who appears alongside the Ancient of Days.
From a prophetic perspective, the appearance of these two figures together, whether as a vision or a sign represents the fulfillment of these ancient descriptions, regardless of the specific identity of the figure. While Christian tradition identifies the Son of Man as Jesus appearing with the Father, the ancient texts maintain a certain mystery:
In the Book of Enoch, the "Son of Man" is sometimes revealed to be the patriarch Enoch himself, elevated to a divine status as a heavenly scribe and judge.
In Daniel, the figure is "one like a son of man," appearing as a symbolic representative of the righteous who receives an eternal kingdom.
This means that the "vision" or "sign" of the double profile fulfills the structure of the prophecy itself. It depicts a divine hierarchy where a visible, human-like Savior acts in unison with the invisible, eternal Source. Even if the exact identity of the Messiah remains a point of theological debate or a "hidden" mystery, the pattern of their joint appearance serves as a sign that the era of judgment and revelation as foretold by the prophets is present and active.
Synchronicity
At this point, I cannot ignore the idea of synchronicity as described by Carl Gustav Jung. These are not just coincidences, but meaningful alignments inner and outer events reflecting one another. The image, the date, the texts, the earlier research, the journey to Jerusalem they do not feel causally connected.
And yet, they form a pattern.
The Spiritual Weight of the Moment
July 13 carries its own resonance:
The third apparition at Fátima in 1917
The tradition of the Archangel Gabriel as messenger
The Jewish period of mourning in Tammuz
These layers do not explain the experience but they deepen it.
Visual Theology
What appeared in the clouds felt like a form of “visual theology.”
A living image of something ancient:
The unity and distinction between:
the hidden source (Ancient of Days)
and the revealed presence (Son of Man)
Not as doctrine, but as image.
Not as proof, but as encounter.
From Seeing to Creating
This process did not remain external.
Through meditation and automatic painting, I began to create. Figures emerged without intention forms that echoed biblical imagery. These works feel less like drawings and more like traces of something unfolding internally.
An Open Question:
I do not claim certainty.
There is always the possibility of pareidolia.
There is always the psychological explanation.
But something remains.
A question:
Is it possible that the same patterns described in ancient texts are not locked in the past but can still appear, in symbolic form, in the present?
Not because history repeats itself, but because the structure of perception and perhaps something beyond it remains the same.
The photograph I took at Rózsák tere is not proof.
It is a sign.
A moment where something ancient seemed to look back.
- James Tabor’s Official Website/Blog: jamestabor.com
- The Jesus Discovery (Official site for the research): thejesusdiscovery.org
