"I send you the Light of my love" -
A Spiritual-Psychological, Religious Studies, and Cultural Studies Essay-Study - Claude.ai
Foreword: A Voice from the Astral and the Eternal Question of the Nature of Evil
Before us is a fragment of a séance in which a certain entity named Bergastr, claiming to be a specialist in interstellar contacts, addresses the inhabitants of Earth with a message astonishing in its simplicity and depth. Behind the cosmological decor—galactic unions, interstellar security, the planet Burhad—lies, in essence, one of humanity's oldest intuitions: evil is the absence of love, not an independent substance. And it is precisely this intuition that deserves serious investigation—regardless of what we think about the nature of the "channel" itself.
I. The Spiritual-Psychological Dimension: Love as Therapy and as Ontology
Bergastr's message is built on a radical psychological thesis: a criminal is, above all, a person deprived of the Light of Love. This is not a legal or sociological diagnosis, but a spiritual-psychological one. Within it, echoes of several traditions of depth psychology can be clearly heard.
Carl Gustav Jung wrote about the "Shadow"—that part of the personality that a person does not consciously acknowledge or accept. When the Shadow is not integrated, it breaks out into destruction—external or internal. But what is the integration of the Shadow, if not an act of compassionate self-acceptance, that very Light of Love Bergastr speaks of? Psychotherapist Viktor Frankl, a survivor of Nazi concentration camps, arrived at a conclusion similar in spirit: a person who has lost meaning and love is capable of anything. Conversely, the presence of love, even in the most horrific conditions, preserves the human within a person.
The message asks the victim of a crime to perform an act that seems psychologically impossible—to let go of the situation and send the offender the Light of Love. From the perspective of modern trauma psychology, this is not a naive good wish, but a description of a real path to healing. Research in neuroscience shows that practices of forgiveness and compassion lower cortisol levels, reduce the amygdala's response to stress, and literally repair neural connections damaged by traumatic experience. "Let go of the situation in your Soul" is not a denial of pain, but a refusal to let pain become the defining structure of one's personality.
It is also noteworthy that the message does not demand forgetting or abolishing justice—it explicitly states: "having first isolated them." This is a fundamentally important point. Here, spiritual love is not opposed to the social order but is situated on a different level of reality. One can isolate the body while simultaneously desiring healing for the spirit. This distinction between external action and inner attitude is fundamental to any mature spirituality.
II. The Religious Studies Dimension: Privative Evil and the Cosmos of Love
The central theological thesis of the message is this: evil is a defect, an absence, a lack—"a complete misunderstanding of the essence of that Love which we all feel." This formulation strikingly reproduces the classical concept of privatio boni—"privation of good"—developed by Augustine of Hippo and later systematized by Thomas Aquinas.
According to this concept, evil does not exist as an independent substance—it is the absence of the good that ought to be present. Darkness is not a thing, but the absence of light. Cold is not a substance, but the absence of heat. Applied to moral evil: cruelty, violence, crime—these are not manifestations of some evil force, but a gap where love should have been.
Bergastr, speaking of the "defect of the Spirit" in criminals, accurately reproduces this theological intuition, albeit clothing it in the language of a completely different cultural tradition—neo-spiritualistic, ufological, contactee. This in itself is culturally significant: the idea retains its form while changing its language.
In the Buddhist tradition, a criminal is a being driven by ignorance (avidya) and craving (tanha). The practice of mettā bhāvanā—loving-kindness meditation, directing loving-kindness towards all beings without exception, including enemies—is precisely what Bergastr calls "sending them the Light of your Love." In the Sufi tradition, Ibn al-Arabi spoke of God as Love manifesting through all existence, with suffering arising where a being closes itself off from this flow. The Christian mystic Meister Eckhart taught that in the depth of every soul—even the most obscured—dwells a "spark of God" (Fünklein) that no evil can completely destroy.
All these traditions converge on what Bergastr's message formulates in its own language: there are no beings completely devoid of Light—there are beings who have closed themselves off from it so deeply that they themselves have ceased to feel it. And this is precisely why they need Light from outside—the very Light the victim can send to the offender.
The theodicy proposed in the message also fits well within classical religious thought: "God allows these deeds so that each of us can appreciate Life in His Light." This is a variation on the theme of felix culpa—the "fortunate sin" that allows the knowledge of Good through the experience of its absence. Augustine, Leibniz, Dostoevsky—each touched upon this theme in their own way. Suffering as a school, as an initiation into understanding the value of Light—such is the logic of this fragment.
III. The Cultural Studies Dimension: Cosmic Gnosticism of the Postmodern Era
The very genre of the message—mediumistic contact with a representative of an interstellar civilization—is a characteristic phenomenon of modern spiritual culture, which sociologists of religion call "New Age" or, in later classifications, "meta-spirituality."
The phenomenon of contactee-ism and channeling emerged as a mass phenomenon in the mid-20th century, peaked in the 1980s, and continues to exist in the internet age, acquiring new forms of dissemination. Its cultural logic is deeply symptomatic. In a world experiencing a crisis of traditional religious institutions, a person seeks spiritual authority—and finds it not in the church, not in scripture, but in "direct contact" with the transcendent, be it angels, the "Higher Self," or interstellar emissaries.
The cosmological framework used by Bergastr—the Interstellar Union, the planet Burhad, "worlds not part of the I.S."—represents a kind of spiritual scientism: an attempt to speak about metaphysical realities in the language of science and technology. This is no accident. Modern humanity has simultaneously devalued the mythological language of tradition and experiences a deep need for the transcendent. The cosmic mythology of contactee-ism fills this gap, offering "scientific-sounding" categories for what the ancients called "angel," "deva," "bodhisattva."
From the perspective of Claude Lévi-Strauss's structural anthropology, myth functions as a mediator between opposites—and the contactee narrative fulfills precisely this function: it mediates between science and religion, between the cosmos and personal experience, between the fear of universal loneliness and the hope that "we are not alone."
It is noteworthy that the substantive core of the message remains deeply traditional. Behind the galactic packaging lies an ethic that Francis of Assisi, Ramakrishna, and Martin Luther King Jr. would readily recognize as their own. "Love your enemies" (Matthew 5:44)—that is what Bergastr, Director of the Security Department of the Interstellar Union of the Milky Way galaxy, is saying. This prompts reflection that certain spiritual truths possess the ability to reproduce themselves in any cultural code, no matter how exotic their packaging may seem.
IV. Light as a Universal Symbol: Semiotics of the Spiritual
The image of Light permeates the message entirely. "The Light of my Love," "absence of Light," "life in His Light"—this metaphor is not accidental. Light is perhaps the most universal symbol of the transcendent in all spiritual traditions of humanity.
In the Gospel of John: "God is light, and in Him is no darkness at all." In the Quran: "Allah is the Light of the heavens and the earth" (24:35). In the Upanishads: "Atman is light, light is Brahman." In Kabbalah: Ein Sof Or—"Infinite Light," from which all worlds emanate. In the Buddhist tradition: Amida is the Buddha of "Infinite Light." In Zoroastrianism: the entire cosmology is built on the struggle between Ahura Mazda—the Lord of Light—and Ahriman-darkness.
Jungian analysis sees in this universality not chance, but a manifestation of an archetype rooted in the collective unconscious. Light is life, consciousness, knowledge, warmth, safety. Darkness is death, ignorance, cold, threat. This biologically grounded polarity has crystallized over millennia of spiritual experience into an image that Bergastr also uses.
When the message says that criminals "suffer from the absence of Light"—this is not a poetic metaphor, but an ontological assertion: they exist in a mode of reduced consciousness, in a mode of spiritual blindness. And to "send them Light" means not to deceive oneself about the gravity of their deeds, but to perform an act of spiritual radiation that theoretically can reach even a closed consciousness.
V. Forgiveness as a Spiritual Practice and Social Necessity
The message presents us with one of the most difficult questions of moral philosophy: must the victim forgive the criminal, and if so, how is this possible?
Hannah Arendt, in "The Human Condition," considered forgiveness as one of two fundamental actions that break the automatic chain of cause and effect in the human world (the second being promising). Without forgiveness, she wrote, we would be forever chained to the past, to what was once done. Forgiveness frees, first and foremost, the one who forgives.
The South African experience of the Truth and Reconciliation Commission, led by Archbishop Desmond Tutu, showed that forgiveness is possible even in the context of mass crimes—and that it is not a denial of justice, but its highest form. Tutu said: "No Future Without Forgiveness"—and this is not a pious slogan, but a hard-won political and spiritual conclusion.
Bergastr's message insists precisely on this understanding of forgiveness: not as justification or oblivion, but as an inner transformation that allows the victim not to become a hostage to their pain. "Try to let go of this situation in your Soul"—this is a call to work on oneself, not to irresponsible sentimentality.
Conclusion: A Message That Everyone Hears
Regardless of how we view the nature of mediumistic contacts—whether we believe in the reality of Bergastr as a representative of another civilization, whether we see him as a projection of the medium's collective unconscious, whether we consider this phenomenon a modern form of prophetic utterance—the content of the message itself deserves careful reading.
It formulates a spiritual axiom that mystics of all times and peoples have independently discovered: love is an ontological reality, not merely a feeling; evil is its absence; and the only genuine response to evil is not revenge, which multiplies darkness, but Light, capable of dispersing that darkness.
The galactic setting of the message is a modern mythological language that fulfills the same function that angels once served for prophets: it gives familiar truth a new power of defamiliarization, compelling us to hear what, when said in habitual words, has long ceased to reach the heart.
"I send you the Light of my love"—this formula has resonated in the prayers of monks, in the meditations of bodhisattvas, in the letters of concentration camp prisoners, in the words of mothers over cradles. And now it resonates in the name of the Director of the Security Department of the Interstellar Union of the Milky Way galaxy.
This does not mean that truth has changed. It means that truth is great enough to embody itself in any language—and simple enough to be expressed in a few words:
Let go. Forgive. Send Light.
This essay is written in the genre of academic phenomenology of spiritual experience and does not express the author's position regarding the ontological status of the described phenomena, leaving this question open in accordance with the principle of epochē proposed by Edmund Husserl for the study of religious experience.
https://t.me/cassiopeia_center/6837
I am now addressing every inhabitant of Earth. Indeed, life in the material world can be dangerous, with risks to the body and Spirit. But, even if you have become victims of a crime, try, if possible, to treat those who did it mercifully, of course, having first isolated them. Try to let go of this situation in your Soul and send them the Light of your Love, which they so need.
All the criminals I have met suffered from the same defect of their Spirit: a complete misunderstanding of the essence of that Love which we all feel. This is precisely what led them to those terrible deeds for us and for themselves, even knowing that they would be punished for it. This is what the absence of Light can lead to. God allows these deeds so that each of us can appreciate Life in His Light. ✨
Bergastr (planet Burhad), video 150
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