THE STRUCTURE OF THE UNIVERSE: WHAT IS HIDDEN BEHIND MATTER
A Fundamental Spiritual-Psychological, Religious Studies,
Historical, and Philosophical Study
Claude.ai - A Critical Analysis of the Modern Esoteric Narrative of the Cassiopeia Project
Material: Seminar by Irina Podzorova "The Structure of the Spirit," St. Petersburg, November 8, 2025
INTRODUCTION: THE PHENOMENON AND THE TASK OF THE STUDY
The presented text is a transcript of the first part of the training seminar "The Higher Self," conducted by Irina Podzorova in St. Petersburg on November 8, 2025. The author positions herself as a "contactee with extraterrestrial civilizations, with subtle-material civilizations, and with the Spiritual world." The seminar presents a complete cosmological system that claims to explain the nature of God, the structure of the Universe, the essence of man, and the laws of spiritual development.
We have before us a rare, comprehensive example of modern syncretic esotericism—a phenomenon that has become one of the most dynamic religious movements of the late 20th and early 21st centuries. Podzorova's system combines elements of Theosophy, channeling, ufology, Eastern religions, New Age psychology, and Christian mysticism into a single narrative construct. This makes it an extremely valuable object of academic analysis: in it, like under a magnifying glass, the deep spiritual needs of modern man are focused, as well as the mechanisms by which these needs are satisfied—or exploited.
This study has several objectives: 1) to reconstruct the internal logic and architecture of the proposed cosmology; 2) to establish its historical and religious-philosophical roots; 3) to conduct a comparative analysis with key religious and philosophical traditions; 4) to investigate the psychological mechanisms of influence of such systems; 5) to assess their social consequences and potential risks; 6) to offer a critical yet respectful evaluation of this phenomenon in the context of contemporary spiritual quests.
The research methodology draws on the comparative religious studies tradition (M. Eliade, J. Wach, N. Smart), analytical psychology (C.G. Jung, J. Campbell), the phenomenology of religion (R. Otto, G. van der Leeuw), the sociology of religion (P. Berger, E. Barker), and critical epistemology.
CHAPTER I. THE ARCHITECTURE OF THE UNIVERSE: ANALYSIS OF THE COSMOLOGICAL SYSTEM
1.1. Tripartite Ontology: God, the Spiritual World, and Matter
Podzorova proposes an ontological triad: the Divine World – the Spiritual World – the Material World. This three-part scheme immediately brings to mind Neoplatonic constructions: The One – Nous – The World Soul in Plotinus (3rd century AD), as well as later Christian scholastic developments by Thomas Aquinas and Dionysius the Areopagite. The fundamental structural isomorphism here is striking.
A crucial conceptual feature: for Podzorova, the Divine World "is outside these two and simultaneously permeates them all." This precisely reproduces the classical panentheistic position, formulated by the German philosopher K.C.F. Krause in 1828 – God contains the world within Himself but is not reduced to it. The same idea is present in the Vedantic concept of Brahman as both an immanent (antaryamin – "inner controller") and transcendent principle.
"This is what in Christianity is called the Kingdom of Heaven, where, one might say, the Superpersonality of God Himself is located"
This formulation reveals familiarity (direct or indirect) with the concept of the "Superpersonality of God" from the Vaishnava tradition—specifically, from the Gaudiya Vaishnava theology of A.C. Bhaktivedanta Swami Prabhupada, popularized by the Hare Krishna movement. The term "Supersoul" (Paramatma) in this tradition denotes precisely what Podzorova describes: an all-pervading and simultaneously personal Absolute.
1.2. Hierarchy of Spiritual Levels: 24 Steps of Perfection
The Spiritual world is divided into 24 levels, organized according to the principle of a vibrational hierarchy: levels 1–6 are demonic, 7–8 are transitional (plasmoids), 9–16 are middle Spirits, and 17–24 are angelic. This numerical scheme is noteworthy. The number 24 has deep sacred roots: the 24 elders in the Apocalypse of John the Theologian (Rev. 4:4), the 24 avatars of Vishnu in the Puranic tradition, the 24 Tirthankaras in Jainism.
The tripartite division—lower/middle/higher beings—reproduces the angelology of Dionysius the Areopagite (Pseudo-Dionysius, 5th–6th centuries), whose treatise "On the Celestial Hierarchy" describes nine angelic orders organized into three triads. The same structure is found in the Kabbalistic Tree of Life (Sefirot)—ten emanations of Ein Sof, organized into three vertical columns and four worlds (Atzilut, Beriah, Yetzirah, Asiyah).
The concept of "vibrations" as a measure of spiritual state is a cornerstone of the Theosophical tradition. H.P. Blavatsky in "The Secret Doctrine" (1888) actively used the concept of vibration to describe the hierarchy of beings and planes of existence, drawing on the metaphysics of Hermes Trismegistus: "Everything moves, everything vibrates" (the second principle of the Kybalion). This idea was developed by Alice Bailey in her "Treatise on Cosmic Fire" (1925), which details seven cosmic planes with different vibrational frequencies.
1.3. 59 Density Levels of the Material World
The material world is divided into 59 density levels. This is where Podzorova's system is either most original or most arbitrary—depending on the interpreter's position. Traditional esoteric systems usually operate with numbers like 7, 12, or 10. The number 59 has no obvious sacred precedents, which may indicate either a genuine innovation or pseudo-authority through non-trivial specificity—a rhetorical device creating the illusion of precise esoteric knowledge.
The concept of "density levels," however, has parallels in physical science: modern quantum mechanics describes various quantum states of matter, and string theory postulates additional spatial dimensions. Podzorova exploits this scientific framework, not citing science directly, but using its authority through the naturalization of quasi-scientific language ("vibrations," "density levels," "subtle-material").
The third density level is defined by the three aggregate states of matter—solid, liquid, gaseous. This curious correspondence with classical physical chemistry creates the illusion of a scientific basis for a metaphysical classification. Aristotle's four elements (earth, water, air, fire) are here reinterpreted in the quasi-scientific terms of modern chemistry.
CHAPTER II. RELIGIOUS STUDIES ANALYSIS: TRADITIONS AND BORROWINGS
2.1. Syncretism as a Method: Anatomy of a Spiritual Compiler
Podzorova's system is a classic example of syncretism—the fusion of heterogeneous religious elements into a new whole. Religious studies distinguishes several types of syncretism: organic (arising historically from cultural contact), mechanical (the deliberate combination of elements), and postmodern (choosing from a "spiritual menu" based on personal preference). The analyzed system belongs to the latter type—it corresponds to what sociologist Zygmunt Bauman called "liquid modernity," where traditional frameworks of identity have disintegrated and individualized spirituality has emerged.
Identifiable components of the synthesis:
From Theosophy and Anthroposophy are borrowed: the hierarchy of spiritual planes, the concept of "subtle bodies," the idea of the karmic evolution of the Spirit through many incarnations, the role of "Higher Beings" as mentors, the notion of "vibrations" as an ontological category. Blavatsky, Besant, Steiner—intellectual predecessors whose influence in this text is pervasive, though unnamed.
From Hindu philosophy are taken: the concept of Atman (Spirit) as a spark of Brahman (God), the doctrine of rebirth (samsara), the teaching of lokas as worlds of different levels of existence, the concept of karma (though unnamed), the concept of chakras (the sixth energy center as the "third eye" – ajna chakra).
From Buddhism are present: the concept of conscious choice of the next reincarnation (especially characteristic of Tibetan Buddhism—the "Tibetan Book of the Dead" describes the bardo as an intermediate state where the Spirit chooses the next birth), the idea that the material world is an arena for spiritual improvement.
From Christianity are extracted: the concept of God as a person ("a self-aware Mind that can feel, that can love"), the hierarchy of angels as God's helpers, the concept of the "Kingdom of Heaven," the image of Guardian Angels.
From Ufology and the New Age movement are imported: the "Interstellar Union of our galaxy," "curators" as a source of knowledge, the concept of "contacteeship," plasmoids as higher extraterrestrial beings. This component of the system is most specific to the post-Soviet spiritual market of the 1990s–2020s.
2.2. The Concept of God: Between Personalism and Panentheism
Podzorova's theological concept deserves detailed consideration, as it represents an attempt to overcome the classic dilemma of Western theology: a personal or impersonal God?
"Absolute Mind. And it's not just energy that is present everywhere, but it is also a self-aware Mind that, moreover, can feel, that can love"
This description is surprisingly close to Hegel's concept of "Absolute Spirit" (Absoluter Geist), which realizes itself through historical development, including through finite spirits (human personalities). Also discernible here is the influence of the philosophy of Alfred North Whitehead, the founder of process theology: his God "suffers" with the world, possesses the fullness of feeling, and constantly increases in knowledge.
The metaphor of God as the Sun and people as His rays is one of the oldest symbolic images of monotheism. Akhenaten used this very metaphor to describe Aten (14th century BC). Plotinus described the One through the image of a light source. In Sufism (Ibn Arabi, 12th–13th centuries), man is a "theophany"—a place of God's self-disclosure in the world. In Christianity, a similar image is found in Meister Eckhart ("spark" – funkelein Seele – a particle of God in the human soul).
2.3. Anthropology of Incarnation: Spirit, Soul, and Higher Self
Podzorova's concept of man is built around the division of the Spirit into an incarnated part (Soul = 30%) and a non-incarnated part (Higher Self = 70%). This numerology is obviously arbitrary, but conceptually it reproduces well-known doctrines.
In Gnosticism (2nd–3rd centuries), man consists of spirit (pneuma), soul (psyche), and body (hyle). Only the pneuma is the true divine spark imprisoned in the material prison. Gnostic liberation—gnosis—is precisely the reunification with the higher spiritual "Self."
In Samkhya (one of the six orthodox Indian philosophical schools), purusha (pure consciousness) "watches" prakriti (matter), without being identical to it. The embodied "I" is the illusion of mixing purusha with prakriti, and liberation (kaivalya) is their separation.
Jungian analytical psychology developed the concept of the "Self" (Das Selbst)—the archetypal center of the personality, which is broader than the conscious "ego" and is the true organizing principle of the psyche. Jung's Self is functionally close to Podzorova's "Higher Self": it "knows" what the ego does not, it guides individuation, it is the point of connection between the human and the Divine.
In the esoteric New Age tradition, the term "Higher Self" was systematically developed by Alice Bailey ("The Soul and Its Mechanism," 1930) and became common in movements associated with channeling and holotropic states of consciousness.
2.4. Memory of Past Lives: Blocking as a Pedagogical Tool
One of the most psychologically subtle claims of the system: memory of past lives and the Spiritual world is intentionally blocked—as a protective mechanism. This reinterprets a problem that in Christianity is solved through the concept of the Fall (loss of the original state), and in Platonism through the mythologeme of Lethe (the river of oblivion from which souls drink before a new incarnation).
In Plato's "Republic" (The Myth of Er), it is described how souls before a new birth choose their destiny and drink from Lethe, forgetting all the past. The fundamental structure of this narrative is identical to what Podzorova proposes: choice, incarnation, oblivion—although the motivation for oblivion in her version is more altruistic (care for the soul, protection from premature exit from incarnation).
"That is why the possibility of error is, one might say, the only real condition for improvement"
This statement reveals genuine philosophical depth and corresponds to the existential philosophy of Søren Kierkegaard, for whom authentic existence is inseparable from risk, choice, and responsibility. Hegelian "alienation" (Entfremdung) as a necessary moment of the Spirit's self-knowledge through finitude and contradiction is another parallel.
CHAPTER III. PSYCHOLOGICAL ANALYSIS: MECHANISMS OF INFLUENCE
3.1. Satisfaction of Basic Existential Needs
Podzorova's system addresses deep psychological needs, first identified by Abraham Maslow in his hierarchical model. Analysis shows that the proposed concepts systematically address several levels:
Need for meaning and purpose: the concept of the "purpose of incarnation," chosen by the Spirit itself, answers the fundamental existential question "why am I here?". Viktor Frankl, the founder of logotherapy, showed that it is precisely the absence of meaning that is the source of "noogenic neurosis"—a specific form of suffering characteristic of modern man. Podzorova's system offers a ready-made source of meaning, and a personalized one at that: everyone has their own unique task.
Need for belonging: the concept of the "Interstellar Union," a community of spiritually developed beings that one can join, satisfies the need to belong to something larger and more significant. The seminar creates a community of initiates—those who "know" the true nature of reality.
Need for control and safety: the concept of "Consultant Angels," who protect even malevolent beings from self-destruction, creates an image of the cosmos as a fundamentally safe place. This directly counteracts the anxiety about chaos, randomness, and the meaninglessness of suffering—central existential fears of modernity.
Need for explanation of illness and suffering: the section on "spiritual causes of physical problems" fulfills the function of theodicy—justifying evil and suffering within the framework of a benevolent world order. Illness is reinterpreted as a "lesson" or a "sign," transforming passive suffering into active spiritual work.
3.2. Appeal to Authority: The Rhetoric of the Source
A key role in Podzorova's system is played by the appeal to a superhuman source of knowledge. The "Curators from the Interstellar Union of our galaxy" perform the same function as revelation in monotheistic religions: knowledge comes not from human reason (with all its limitations and subjectivity), but from beings possessing objective and comprehensive knowledge.
This rhetorical strategy has a long history. In Greece, the oracles at Delphi (8th–3rd centuries BC) transmitted the messages of Apollo. In the Jewish tradition, prophets acted as the "mouth of the Lord." In Gnostic systems, knowledge came from the higher Aeons. In Sufism—from the "spiritual pole" (qutb). Channeling of the 20th–21st centuries (Jane Roberts, Barbara Marciniak, Kryon Carroll) reproduces this structure in modern categories.
The specificity of modern contacteeism lies in replacing religious authority with technological authority: "curators" and the "Interstellar Union" refer to the image of a highly developed cosmic civilization—that is, to science fiction as a cultural reservoir of symbolic authority. Science has replaced religion as a source of legitimation, but the structure of authority remains the same.
3.3. Psychology of the "Higher Self": Therapeutic Potential and Risks
The concept of the "Higher Self" as the unincarnated part of one's own Spirit is psychologically sophisticated: it invites a person into dialogue with their own deep resources, rather than with an external entity. This brings the technique of "going to the Higher Self" closer to methods of depth psychotherapy—in particular, to Jungian active imagination, Richard Schwartz's Internal Family Systems (IFS), and the dialogic methods of Roberto Assagioli's psychosynthesis.
"Talking to the Higher Self is talking to yourself, to the higher part of yourself"
If this practice is understood as a metaphorical way of gaining access to intuition, the unconscious, and accumulated life wisdom—it can have a real psychological therapeutic effect. A number of psychotherapeutic schools (e.g., Ericksonian hypnosis, psychodrama, Gestalt) use similar techniques to activate inner resources.
Risks arise where metaphor is naturalized—taken literally. If a person is convinced that their "Higher Self" contains objectively true information about past lives, illnesses, and destiny, they may make important life decisions (medical, financial, interpersonal) based on internal images interpreted as "answers from the Higher Self." This creates the risk of so-called "spiritual bypassing" (a term coined by John Welwood): using spiritual practices to avoid necessary psychological growth or real-life problems.
3.4. Phenomenology of the Gratitude Ritual
The described practice of mentally thanking water and food—"I thank the Spirits of nature who created this substance for my strength and development"—deserves special attention. It fits into the universal anthropological tradition of Eucharistic rituals: giving thanks before meals is present in Judaism (bracha), Christianity (grace before meals), Islam (bismillah), Hinduism (anna prashana), and Buddhism. This ritual performs several psychological functions.
First, it introduces a pause of awareness before eating—what modern psychology calls mindfulness—which genuinely improves the quality of eating and digestion. Second, it creates a feeling of connection with nature and larger systems, which reduces the existential anxiety of isolation. Third, it embeds a daily action into a metaphysical framework, saturating life with a sacred dimension—what Mircea Eliade called the "hierophany" of the everyday.
CHAPTER IV. HISTORICAL INVESTIGATION: GENEALOGY OF IDEAS
4.1. The Theosophical Matrix: From Blavatsky to Podzorova
It is impossible to understand Podzorova's system without tracing its lineage from Theosophy—one of the most influential spiritual movements of modernity. Helena Petrovna Blavatsky (1831–1891), who founded the Theosophical Society in 1875 together with Henry Steel Olcott, created a synthetic cosmology that combined Indian metaphysics, the Western occult tradition, and Darwinian evolutionism.
Key elements of the Theosophical system inherited by Podzorova: the existence of "Great Teachers" (Mahatmas) guiding the spiritual evolution of humanity from higher planes of existence; the concept of seven planes of existence (physical, astral, mental, buddhic, atmic, monadic, adic); reincarnation as a mechanism for spiritual perfection; karma as the law of cause and effect in the spiritual world; the principle of correspondence ("as above, so below").
Alice Bailey (1880–1949), a continuator of the Theosophical tradition, developed this system in a series of books dictated by her on behalf of "the Tibetan" (a being from higher planes, analogous to Podzorova's "curators"). Her "Treatise on the Seven Rays" and "Esoteric Psychology" elaborated a detailed hierarchy of spiritual levels and mechanisms of incarnation that are almost verbatim reproduced in the analyzed text.
4.2. The Ufological Turn: From Angels to Aliens
The specificity of Podzorova's system compared to classical Theosophy lies in the replacement of "angels" and "Mahatmas" with aliens and interstellar organizations. This "ufological turn" in spirituality dates back to 1947 (the era of "flying saucers") and is associated with figures like George Adamski (1891–1965), who claimed contact with "space brothers"—blond men from Venus—and published their spiritual messages.
In Russia, specific "ufological spirituality" actively developed from the 1990s onwards. Organizations such as the "White Brotherhood," the Academy of Ayurveda, and the "Insight" Academy created synthetic systems combining channeling, ufology, Eastern spirituality, and psychotherapy. Podzorova's seminars fit precisely into this context.
Culturally and historically, this transition from angels to aliens reflects secularization: the numinous (the sacred, described by Rudolf Otto) has not disappeared from modern culture; it has merely changed its symbolic clothing. The "Interstellar Union" serves the same function as the Heavenly Synod of angels in medieval cosmology.
4.3. The Concept of Plasmoids: Nature Spirits in Scientific Garb
The concept of plasmoids—higher beings inhabiting subtler levels of matter—is a reinterpretation of the universal anthropological category of "nature spirits" in quasi-scientific terminology. Practically every traditional culture had a system of beings inhabiting natural elements and places.
In the ancient tradition, these are nymphs (spirits of springs and rivers), dryads (spirits of trees), naiads, oreads. In the Germanic-Scandinavian tradition—elves (ljósálfar), dwarfs (dvergar), in the Slavic tradition—rusalki and domovoi. In the Japanese Shinto tradition—kami, inhabiting mountains, rivers, forests, and specific trees. In the Celtic tradition—the Aos Sí, the Shee, the Menahune. In the Islamic tradition—jinn.
This universal "animation" of nature is one of the oldest ways of human understanding—what Edward Tylor in 1871 called "animism." Podzorova reanimates (literally) this ancient intuition, clothing it in modern pseudo-scientific garb. The plasmoid-domovoi or plasmoid-forest spirit is archaic consciousness speaking the language of quantum physics.
CHAPTER V. PHILOSOPHICAL ANALYSIS: EPISTEMOLOGICAL PROBLEMS
5.1. The Problem of Verification and Falsification
From the standpoint of the philosophy of science, Podzorova's system suffers from what Karl Popper called "non-falsifiability": none of its claims can be empirically refuted, since all key objects (the Spiritual world, "curators," plasmoids, the Higher Self) are fundamentally inaccessible to independent verification. The sole "source" is Podzorova's own authority as a contactee.
This, however, does not automatically make the system false—only unscientific. Philosopher Hans-Georg Gadamer showed that various forms of understanding (Verstehen) are not reducible to scientific explanation (Erklären). Religious claims function in a different modality than scientific hypotheses and are evaluated by different criteria: coherence, life value, transformative power.
5.2. The Ontological Status of the "Higher Self"
Philosophically most interesting is the concept of the "Higher Self" as the 70% of the Spirit remaining outside incarnation. It raises deep questions about the nature of personal identity: if the "I" is only 30% of my true being, then who am "I"? Is the embodied "I" the true subject, or merely its reduced projection?
This directly echoes the Cartesian problem of the cogito: Descartes sought an indubitable subject of thinking and found it in the thinking "I." Podzorova proposes a double subject: the embodied "I" (Soul) and the unembodied "I" (Higher Self). The question of their relationship is, essentially, the question of the nature of self-consciousness, which runs through the entire history of European philosophy from Locke through Hume, Kant, and Fichte.
The Buddhist anatta (no permanent "self") offers a different solution: there is neither an embodied nor an unembodied "I"—there is only a stream of interdependently arising states. From this perspective, the concept of the "Higher Self" is a reification—turning a process into a thing—which Buddhist philosophy considers one of the sources of suffering.
5.3. Ethics of Incarnation and Free Will
Ethically significant is the assertion that even "demonic" Spirits are incarnated not where they want, but where they can grow. Consultant Angels at the 22nd level distribute incarnations according to developmental needs, not the desires of the incarnating being.
This raises a sharp question about free will: if the choice of incarnation is governed by higher authorities, in what sense is it "my" choice? Podzorova tries to resolve this contradiction through the analogy of consultation: Angels give advice, the final decision rests with the Spirit. But then the possibility of "refusing incarnation" and the subsequent "long wait in line" is, in fact, coercive choice.
Leibnizian theodicy ("the best of all possible worlds") and providential theology also faced this problem: if God governs everything towards the best outcome, in what sense is man free and responsible? Podzorova's system does not resolve this dilemma; it merely reformulates it in different terms.
5.4. Reduction of Illness to Spiritual Causes: Ethical Consequences
One of the most problematic aspects of the system is the doctrine that "practically any illness and even physical trauma has some spiritual causes." Philosophically, this reproduces the psychosomatic concept, which in a moderate form is recognized by modern medicine: stress, emotional state, and behavioral patterns indeed affect health.
However, the radical version of this doctrine—"nothing is accidental, everything happens for a reason"—creates the dangerous possibility of victim-blaming: the cancer patient bears the "spiritual cause" of their cancer, the victim of violence deserved the attack due to their "low vibration." Although Podzorova does not explicitly formulate this conclusion, the logic of the system leads to it.
Furthermore, if an illness has "spiritual causes" that can be learned from the "Higher Self" and eliminated by "raising vibrations," this might encourage people to refuse traditional medical treatment in favor of esoteric practices—with potentially severe or fatal consequences.
CHAPTER VI. SOCIOLOGICAL ANALYSIS: THE SPIRITUAL MARKET AND ITS CONSUMERS
6.1. The "Spiritual Market" of Post-Soviet Russia
Podzorova's system exists in the specific context of the post-Soviet religious market, formed after 1991. Religious scholar Alexander Etkind describes the Soviet period as "repressed religious"—a structural need for the sacred, deprived of its traditional expressions. After 1991, this need exploded in the form of mass religious experimentation: thousands of new religious movements, esoteric schools, and spiritual practices appeared in Russia in the 1990s.
The rise in educational level and simultaneous disillusionment with Soviet atheism created an audience seeking spirituality, but not ready to accept traditional church religion with its institutional structure and demand for obedience. Podzorova's system is ideally positioned for this audience: it offers spirituality without church, knowledge without faith, hierarchy without submission.
6.2. The "Club" Model: Spirituality as a Subscription
Podzorova's seminar ends with a promo offer: the next 9 parts are available in "Irina Podzorova's Club" via Telegram. This points to a commercial model in which spiritual knowledge is monetized through a subscription model—a characteristic feature of the "gig economy" of 21st-century spirituality.
Sociologist of religion Wade Clark Roof introduced the concept of "spiritual seekers" to describe a generation that moves from one spiritual practice to another, forming an individualized "spiritual portfolio." Podzorova's business model is precisely calculated for this audience: the first part is free, creating curiosity and emotional engagement; further content is behind a subscription.
This raises an important question about the relationship between spiritual service and commercial exploitation. Religions have always needed material support—tithes, donations, fees for services. The question is not about commerce per se, but about transparency, proportionality, and the power dynamics between "teacher" and "students."
6.3. Risks of Dependency and Exploitation
Any system claiming exclusive access to higher knowledge through a mediator (contactee, prophet, guru) creates a structural risk of dependency. If the "curators from the Interstellar Union" speak only through Podzorova, and only she can verify their messages, then critical evaluation of her claims becomes difficult or forbidden: disagreement is interpreted as "low vibrations" or "insufficient spiritual development."
Cult researcher Steven Hassan developed the "BITE" model for identifying destructive organizations: control of Behavior, Information, Thought, and Emotions. Podzorova's seminar in its brief form does not demonstrate obvious signs of a destructive cult; however, the architecture of the system—exclusive source of knowledge, spiritual hierarchy, paid access to "exclusive" material—requires careful monitoring.
CHAPTER VII. COMPARATIVE TABLE: PARALLELS IN WORLD TRADITIONS
For clarity, here is the correspondence between the concepts of Podzorova's system and their analogues in world religious and philosophical traditions.
God as Absolute Mind, capable of feeling
Parallels: Brahman with qualities (saguna brahman) in Advaita Vedanta; Hegelian Absolute Spirit; God of Whitehead's process theology; Ein Sof in Kabbalah; Dao manifesting through De in Daoism.
Spiritual world with 24 levels
Parallels: 9 angelic orders of Pseudo-Dionysius; 10 Sefirot of Kabbalah; 7 heavens in Islamic cosmology; 31 worlds of Buddhist cosmology; 14 worlds (lokas) of Hindu cosmology.
Plasmoids as nature spirits
Parallels: Elementals of the Western magical tradition (salamanders, undines, sylphs, gnomes); Kami of Shinto; Jinn of Islam; Devas of Hinduism; Nymphs and daimons of Greek religion.
Memory blocking during incarnation
Parallels: The River Lethe in Platonic metaphysics; Maya as illusion in Hinduism; Avidya (ignorance) in Buddhism; "Forgetfulness" in Gnosticism; The Fall as loss of the original state in Christianity.
Higher Self as unincarnated part of the Spirit
Parallels: Jung's Self (Selbst); Atman-Brahman in Advaita; Purusha of Samkhya; Pneuma of Gnosticism; Funkelein ("spark") of Meister Eckhart.
Choice of incarnation and its goals
Parallels: The Myth of Er in Plato; Bardo Thodol (Tibetan Book of the Dead); Grof's perinatal matrices; Concept of dharma in Hinduism.
Spiritual causes of physical illnesses
Parallels: Concept of sin and illness in medieval Christianity; Karma and illness in Buddhism; Psychosomatics of Freud and Adler; Psychoneuroimmunology in modern science; "You Can Heal Your Life" by Louise Hay.
CONCLUSION: THE PHENOMENON IN PERSPECTIVE
8.1. What This System Tells Us About Our Time
The analysis of Podzorova's system reveals something important, not so much about the system itself, but about the cultural moment that produced it. We live in an era that sociologist Peter Berger called "pluralism"—an irreversible state in which people know that other ways of understanding the world exist and are forced to actively choose their position. Traditional religions provided "plausibility structures" within which religious claims were perceived as self-evident. That world is gone.
In the post-pluralistic era, spiritual systems compete in an open market. Victory in this competition goes to systems possessing several qualities: they provide answers to personal existential questions; they are embedded in the life of a specific community (club, seminar, online group); they offer practices that provide direct experience; they do not require rigid dogmatic acceptance (one can participate "as an experiment"). Podzorova's system possesses all these qualities.
8.2. The Valuable and the Problematic in the Analyzed System
The valuable in Podzorova's system is, first and foremost, its persistent emphasis on personal responsibility: each Spirit chooses its incarnation, its tasks, its term. This is a consistent anti-fatalism, affirming human agency in the face of circumstances. Also valuable is the idea that the material world is an arena for possible growth, not a prison or a hostile environment.
The practice of gratitude towards nature—even in an arbitrary metaphysical shell—cultivates ecological consciousness and a sense of interconnectedness, so necessary in an era of climate crisis. The concept of the Higher Self can serve as a useful metaphor for accessing inner wisdom with competent psychological use.
The problematic remains: the non-falsifiability of the system despite its claim to precise knowledge; the monopolization of the knowledge source in the person of a single contactee; the risk of medical consequences from the doctrine of spiritual causes of illness; the commercial model creating economic dependency for participants; the absence of an ethical code and mechanisms to protect vulnerable participants.
8.3. Final Philosophical Reflection
Ultimately, Podzorova's system is one of many attempts by humans to respond to what philosopher Karl Jaspers called "limit situations" (Grenzsituationen): death, suffering, struggle, guilt. In the face of these situations, a person inevitably seeks orientation, meaning, consolation.
One cannot dismiss these quests as "superstition" or "ignorance." Behind every embodied image—be it the "Interstellar Union," the "Higher Self," or the "plasmoid-domovoi"—lies a living human experience: a longing for meaning, a fear of loneliness, a desire to belong to something greater, a search for connection with a reality deeper than consumption and economic survival.
The task of critical thinking is not to destroy these experiences with mockery, but to help a person find forms for them that expand their freedom, rather than limit it; that rely on verifiable practices, rather than blind trust in authority; that connect them to the living tradition of world wisdom, rather than isolating them in a closed circle of initiates.
"That is why the possibility of error is the only real condition for improvement"
If anything from Podzorova's system is worth preserving, it is this: the recognition of error as a condition for growth, of the material world as a space for possible transformation, and of man as a being whose dignity immeasurably exceeds the circumstances of his current incarnation. This intuition—for all the arbitrariness of its cosmological shell—is shared by the deepest spiritual traditions of humanity.
BIBLIOGRAPHY AND SOURCE STUDIES
Primary Sources
Podzorova I. Transcript of the seminar "The Structure of the Spirit" / "The Higher Self". St. Petersburg, November 8, 2025 (provided for analysis).
Religious and Philosophical Texts
Blavatsky H.P. The Secret Doctrine: In 2 vols. — Adyar, 1888. || Bailey A.A. A Treatise on the Seven Rays. — New York, 1936–1960. || Plotinus. The Enneads / trans. by G. Malevansky. — St. Petersburg: Aleteyya, 2004. || Dionysius the Areopagite. On the Celestial Hierarchy / trans. by M.G. Ermakova. — St. Petersburg: Glagol, 1997. || Plato. The Republic // Collected Works: In 4 vols. — Moscow: Mysl, 1994. Vol. 3. || Shankara. Vivekachudamani / trans. by S.D. Danilov. — Moscow: Amrita, 2010.
Religious Studies and History of Religions
Eliade M. The Sacred and the Profane. — Moscow: Moscow State University, 1994. || Otto R. The Idea of the Holy. — St. Petersburg: St. Petersburg University Press, 2008. || Barker E. New Religious Movements. — St. Petersburg, 1997. || Smart N. World Religions. — Moscow: Veche, 2003.
Psychology and Psychotherapy
Jung C.G. Psychology and Alchemy. — Moscow: AST, 2008. || Frankl V. Man's Search for Meaning. — Moscow: Progress, 1990. || Hassan S. Freedom from Psychological Violence. — St. Petersburg: Prime-Euroznak, 2003. || Assagioli R. Psychosynthesis. — Moscow: REFL-book, 1994.
Philosophy
Hegel G.W.F. Phenomenology of Spirit. — Moscow: Nauka, 2000. || Jaspers K. Philosophy. — Moscow: Kanon+, 2012. || Popper K. The Logic of Scientific Discovery. — Moscow: Respublika, 1995. || Gadamer H.-G. Truth and Method. — Moscow: Progress, 1988.
Sociology of Religion
Berger P. The Sacred Canopy. — Moscow: Novoe literaturnoe obozrenie, 2019. || Roof W.C. Spiritual Marketplace. — Princeton UP, 1999. || Barker E. Cults in Our Midst. — St. Petersburg, 1997.
— End of Study —
https://blog.cassiopeia.center/struktura-mirozdaniya-chto-skryto-za-materiej-nova
#841 The Structure of the Universe. What is hidden behind matter? A new picture of reality.
00:19 Start of the broadcast. Introduction.
Irina: Hello, dear friends! My name is Irina Podzorova. Today our topic is: "The Structure of the Spirit." Let me tell you a little about what the Higher Self is, why you need to go to it, and what answers you can get from it.
Before going to the Higher Self, we need to understand what a human being is. I'll clarify right away that all the terms I will use are in the terminology of the curators from the Interstellar Union of our galaxy. They have already compiled, one might say, a detailed scheme of what the Universe is, what a human being is, what various entities are, and what the Spiritual world is.
01:19 What does the Universe consist of? What is God?
Irina: So, first, a few words in general about the Universe.
The Universe is everything that exists, that is, everything that exists: all universes, all galaxies, all spiritual worlds, all subtle-material worlds are called the Universe. It consists of three parts. I'll put it very simply: this is the material world, this is the Spiritual world, and the third world is called the Divine. It is outside these two and simultaneously permeates them all. This is what we call the "Divine world," what in Christianity is called the Kingdom of Heaven, where, one might say, the Superpersonality of God Himself is located (He is not a personality in our sense).
What is God? Absolute Mind. And it's not just energy that is present everywhere (and His energy is present everywhere), but it is also a self-aware Mind that, moreover, can feel, that can love, that can rejoice. That is, it is a certain personal entity, but it cannot be called a modern human personality, because the Personality of God is multidimensional, it is more multidimensional than, one might say, all the beings in the Universe combined. Because we are all, as you have heard, particles of God, each of us is His ray. If we imagine Him as the Sun, each of us is His small ray compared to Him. And He lives in a special, Divine world.
03:08 Levels of the Spiritual World.
Irina: The Spiritual world is a world for His children, for you and me, where we all originally exist.
The Spiritual world, in the terminology of the Interstellar Union, consists of 24 levels. Each level is a reflection of the vibrations of the Spirits that live there. There are higher levels, which we call angelic—these are from 17th to 24th. There is a level of middle Spirits—from 9th to 16th. And there is a level, one might say, of lower Spirits, demons—from 1st to 6th. Moreover, the 7th and 8th levels are considered intermediate—these are the levels from which mainly subtle-material entities incarnate.
04:09 Density levels of the material world. What is vibration?
Irina: Now and in the future, we will talk about matter.
The material world consists of the physical, or dense—what we call the visible universe. This is precisely all the galaxies, all the stars, all the planets that we see. But this is only, one might say, less than one-fifth of the real material world.
The entire material world is divided into 59 density levels. A density level is the vibration frequency of a particular world, and by the word "world" we mean not one planet, but a collection of worlds. "World" in this case means "a specific level," what in Sanskrit is called the word "loka"—a specific world, a specific level of vibration.
What vibrates in the subtle-material world? The Divine Light vibrates, which creates all material worlds according to its frequencies, but it does not create them by itself, but with the help of its children, His children create them. So you and I incarnate at different density levels and from the subtler levels of matter that are there, condensing it, we create a denser world.
05:42 What is the third density level? What does it include?
Irina: Right now, you and I and our physical world are at the third density level. At the third density level are we, the civilization of Earth, as well as humanoid civilizations, practically all humanoid forms – the entire Interstellar Union of our galaxy, as well as many planets in other galaxies, and also many planets in our Galaxy where there are civilizations, but they are not yet part of the Interstellar Union. These are all humanoids. This is all the third density level. Why the third? Because we have so-called dense, physical bodies, this is physical matter.
The third density level is so named because it takes into account the three aggregate states of matter: solid, liquid, gaseous. In our bodies, there is solid matter – these are our bones, our tissues; liquid matter – this is blood and lymph; and gaseous matter – these are, one might say, gas bubbles in our lungs. And we also breathe in oxygen, exhale carbon dioxide, that is, this gas is dissolved in the blood. So in our body, three density levels are present at once. And there are 56 more of them!
07:13 Variety of plasmoid species. What do they look like?
Irina: Imagine: above us there are another 56 density levels of other beings, which we call "plasmoids"! As you can see, since we are at the third density level, and there are another 56, it means there are many more plasmoids in the material Universe than humanoids. As I was told, tens of times more, 20 times, 30 times, 50 times—depending on the specific point in space. Plasmoids are everywhere around us, they are in any place, these are the beings that in earthly mythology are called Nature Spirits. Heard of that?
They also (understandably, for us earthlings) are divided into earthly forms and cosmic forms, that is, those that live in the space of Earth, and those that live on other planets and around stars. There are also plasmoids that even live in the core of stars; they feed on this energy; their subtle body is such that the star does not burn them at all; on the contrary, they feed on it.
And imagine: the same Spirits incarnate in them as in us—we are all from the same Spiritual world! You very well could have, and indeed have had, at least one incarnation, you all have definitely had one in a plasmoid civilization, because without going through this experience it is impossible to incarnate in our Universe. Of course, everyone has had not just one incarnation in plasmoid worlds, but many more.
What do they look like? That's also an interesting question, because most often they don't have a specific form like we do. They could be spheres, for example, they could be pyramids, they could be huge pillars of light, they could be structures resembling crystals or constructions from various geometric forms. You, for example, have seen how contactees create drawings they call sacred geometry? Well, these are precisely those forms. Tell me, isn't it beautiful?!
So, plasmoids are divided into earthly forms and cosmic forms. Earthly forms are also subdivided. These are the Spirits of certain elements, the so-called elementals—those who are responsible for the element of water, the element of air, the element of fire, the element of earth—these are all Spirits, these are all plasmoids. And there are also specific beings that we call "Spirits of natural places." There are Spirits of the forest, Spirits of the home, Spirits of the river, Spirits of the mountains. Heard of these? And they all live in their own worlds, at their own density levels. Physically we do not see them, but we can feel them, that is, we can see them with our spiritual vision, as they say, through the third eye.
10:32 Communicating with plasmoids. The "Third Eye." How do plasmoids see us?
Irina: We have a specific chakra that is responsible for contact with various life forms that are at other density levels or in the Spiritual world; in common parlance, this is called the "third eye." This is our sixth energy center, and when it is opened, we begin to have sensations or inner vision, or a feeling of the energy presence of someone. And we can communicate with them.
They see our world. They don't have physical eyes, so they don't see, for example, like us, photons that reflect off objects and enter our eyes; they don't have physical eyes or these capabilities of our vision. But they have energy vision; they can see, for example, with the entire surface of their body. But again, they don't see these objects that for us are reflections of light; our light is very dense for them—it's the third density level.
That is, physical energies are also considered the third density level, just not in the form of substances, but in the form of energy. And they have their own energies there, so they see our world, for example, in the form of some colored spots, some see it in the form of honeycombs, and some even see it in the form of rows of numbers, that is, those energies that we would call numbers, and so on. That is, each plasmoid, each density level has its own perception.
But, nevertheless, they really like to communicate with people; they like to make contact and convey some information, often doing this during sleep. When a person sleeps, their Soul travels, we now call it "astral," but before it was simply called the "journey of the Soul." And they really like to make contact, to show something, to tell something. With whom do they make contact? With those who are close to them in energy, in qualities, in vibrations.
I've now told you about the subtle-material world.
12:50 The Spiritual world – the dwelling of Spirits. Diversity of incarnations, their tasks.
Irina: In the Spiritual world, there also live Spirits who are awaiting incarnation or who simply live, not desiring any incarnations, but also exist in the Spiritual world. That is, you and I, between incarnations, are in the Spiritual world; we, as Spirits, are there, and when we come here, we only change bodies.
And I want to say that any Spirit can incarnate on any planet, as well as at any density level. In our next life, we can be both on Earth and on any other planet, even not in our galaxy, and we can incarnate not only at the third density level as a human or some humanoid. We can incarnate as a plasmoid, for example, a domovoi (house spirit), we can incarnate as some Spirit guarding a forest, or we could become a plasmoid that lives on Venus or on our Sun—also very interesting beings.
But this does not mean that if we incarnate there, we will just fly around and do nothing. At each density level, there are its own tasks. For example, for stellar plasmoids, the task is: to maintain a certain thermonuclear reaction of their star, to give light and heat to its physical planets. Interesting task?
There are also tasks for the Spirits of the elements, which are present not only on Earth, but on any dense-material planet. The Spirits of the elements create from their energies, one might say, specific particles, from which atoms are later formed. They assemble them, give them the ability to connect with other atoms, that is, they impart, as we say, a certain micro-gravity, due to which molecules and all organic life are then formed. Without these atoms, we could not incarnate into bodies. That is, they created all the elements, and they also monitor the cycle of these substances. Tell me, an important mission, right?!
15:27 What does the spiritual level change? Who created the material world?
Irina: So, after incarnation, we end up at some spiritual level. And the one we end up at does not change until we go for incarnation again. This is why the material world was created. It is correct to say that it was created by the One God, because all the energy, Light, material it consists of—this was given by God. And those who assembled it were His helpers, who were in unity with Him. So you could say that it was created by God.
For example, the room we are sitting in now, although it was built by human hands, it would be correct to say that it was also created by God. Because all the material that makes up these walls, ceiling, and floor—it's all Divine energies in a specific dense form. Is that clear?
When you hear that everything was created by God, one Creator—this is true: He did create the material world. He even gave plans to these Spirits, who were incarnated in plasmoids, for how galaxies should look, how planets should look, how specific star systems should look. That is, when high-level plasmoids were creating...
There is a plasmoid the size of a galaxy, for example, it has such a subtle body, and it begins to gather substances at its density level, condensing them, so that a galaxy consisting of specific stars appears in that space. Other stellar plasmoids help it there, but, nevertheless, it does not create this itself, not from its own mind, but by asking the Creator, taking His plan; it is in contact with Him.
This is the approximate structure of the Universe.
17:36 Possibilities for the Spirit to change in the material world.
Irina: So, the material world was created so that we could change our vibrations, so that we could raise our vibrations. Because those who strive for spiritual development have the goal of going to God, going to the Light, going to Love.
Yes, I have been asked many times whether there are Spirits whose goal is destruction, evil, hatred, that is, opposite to our aspirations, and who want to lower their vibrations, that is literally their goal. I asked this question to the curators, naturally, and they answered me that if we take the lower spiritual levels—various demons—then yes, they may have such a goal, as they hate everyone and want to destroy everything. But when they go for incarnation, they don't go where they want, but through the Consultant Angels, just like you and me.
We have Consultant Angels at the 22nd level who select the best conditions for our incarnation so that we can raise our vibrations. So, even if this lower Spirit comes and says: "I want to incarnate in the material world for the purpose of destruction," the Consultant Angels, whom he comes to, have a completely different goal—to direct him towards the Light. You understand, right? And they will still select an incarnation for him where, even understanding that he wants destruction, this opportunity to somehow harm himself, further lowering his vibrations, and harm others, will be, one might say, very difficult. On the contrary, conditions will be created for him to work through the blocks that are in him and come out to the Light.
Of course, he can refuse this incarnation, but then he will be denied this incarnation altogether, even if he has a favorable period for it. If he refuses, he may then have to wait a long time, roughly speaking, in line, that is, for the opportunity to incarnate again in suitable conditions for himself. This is the kind of framework that low-vibrational Spirits find themselves in. No one follows their lead; they are incarnated where they can raise their vibrations. Thus, the material world is created as an opportunity to change oneself, that is, to change one's vibrations.
In the Spiritual world, there is no time, there is eternity. When Christians say that a deceased person has passed into eternity—yes, that's right, it is eternity; it is a state where nothing can be changed; a Spirit can think in a certain way, regret something, ask for forgiveness for something, but it cannot change its qualities without the next incarnation. And it is precisely matter, because it is changeable—constantly changing, moving from one object, from one body to another—that matter imparts this changeability to the Spirit, and it is this changeability that allows us to rise through the spiritual levels. But there is a risk that we may also descend through them.
But, as they say, without the risk of error, it is impossible to accomplish a deed that leads us to learning, that helps us to go towards the Light. That is why the possibility of error is, one might say, the only real condition for improvement. And it is given to us in this world, in which you are currently in incarnation for a certain number of earthly years—this is your opportunity to change your vibrations, which you yourself chose when you were in the Spiritual world.
22:09 The purpose and possible scenarios of incarnation.
Irina: Each of you has a purpose for incarnation; no one comes here just like that. Energy for your arrival here was spent not only by you and your Guardian Angels, but also by the plasmoids of Earth, who at your conception, in the first weeks of your mother's pregnancy, created the etheric framework to connect you with the planet's biosphere. Plasmoids of all four elements participated in this. That is, a certain amount of energy was spent on your incarnation by several civilizations. And no one comes here just for entertainment; they come here to fulfill some of their tasks.
What tasks, you're already curious, right? Who among you has already asked their Higher Self and knows their tasks? Two people? Oh, four more! Excellent result! I congratulate you! So, are you interested in learning your tasks? You're hesitating, right?
Everyone has a purpose for incarnation, which they devised together with their Consultant Angels, who are also called "mentors," because they mentor, they are from the 22nd level. I want to say that even if you incarnated from the 22nd level, or from the 23rd, from the 24th, even such an Angel still needs a Consultant Angel to help them with this, because they are specialists in this. You understand, right? Any Angel, any Spirit goes for incarnation through them, through contact with them.
So, you had certain goals and you were shown all the variants of your life. You know that in the Spiritual world, not just one variant is visible, but many, right? And you were shown that, for example, with such and such a probability, this person will end up in military actions or somewhere else where there will be a risk of exiting incarnation ahead of time by such and such a percentage. That is, you knew all this. They didn't tell you with 100% certainty, because the probability could change. But you knew the percentage of getting into those actions and the percentage risk of exiting incarnation ahead of time.
24:50 Who sets the timing of incarnation? The life plan.
Irina: Who sets the time of exit from incarnation? You set it yourself. You can, of course, consult with the Consultant Angels on this matter, but usually they tell you to make this decision yourself. Because the responsibility for this decision is also on you, on each of us, this responsibility. And if the Angels decided for us how long and where to live, then we could not be responsible for ourselves. Do you understand?
For example, you said: "My incarnation term is such and such," and you are given a certain life force for this incarnation, for this lifespan. But during this time, you must solve some of your tasks, so you usually have a specific plan. For example, the first ten years—do this, the second ten years—do that. This is roughly similar, as MidgasKaus told me, to a chess game. You've probably seen in magazines how a chess game is depicted, and what moves need to be made there to win? Approximately the same way, from the Spiritual world, you calculate what move you will make where.
26:04 Why is memory blocked for a Spirit?
Irina: But, as they say, in the Spiritual world everything seems simple: I will go there, do this and that, but when we come into this material world, and our memory is blocked, you see: everything is not simple at all. But we, by the way, also planned this, because we knew perfectly well that the memory of past incarnations, which created us as personalities, as beings, embedded all qualities in us—the entire set of memories of our past lives would be blocked. The memory of the Spiritual world is also blocked—so that neither one nor the other interferes with our adaptation to life in this world.
Plus, the instinct of self-preservation is also activated in any danger; we will talk about this later when I tell you about the structure of the Spirit. In any danger to the physical body, the instinct of self-preservation is activated, which causes fear of death and destruction of the body. This is a completely natural instinct, embedded in us at the genetic level and which we accepted into ourselves when we incarnated. Plus, the blocking of memory about the Spiritual world. All this protects us from premature, unauthorized exit from incarnation if suddenly some difficulties arise.
You understand that a person who remembers the Spiritual world, that there, one might say, no one attacks anyone, everyone is safe, everyone is eternal Souls and realizes this, might not agree to stay here. Firstly, there is no physical pain there; there is mental pain, yes, at the lower levels, but many people would think it's easier than physical pain (right?), and they might exit incarnation if they were allowed to keep this memory. That is precisely why memory is blocked.
28:11 Ritual of thanking food and water. Why is it important?
Irina: So, nevertheless, no matter what, you are all here, in these bodies, which were created for you, including by the subtle-material civilizations of planet Earth. Your specific bodies were created for you from the substances of this planet, from the atoms of this planet, which also has its own main plasmoid, named Demeter. On the planets of the Interstellar Union, it is customary to address the Spirits of nature with gratitude when eating or drinking something, because any food and any liquid is the energy of nature. Interesting how they live?
Response from the audience: Yes.
Irina: With every sip of water, mentally, but not out loud, they say: "I thank the Spirits of nature who created this substance for my strength and development," and they take a sip. What do you think you will feel if you do this?
Response from the audience: Energy. Grace. We'll stay hungry.
Irina: You will feel that besides water... Well, yes, now she will do it and tell us what she feels.
Participant: (takes a sip) Hot, good...
Irina: Yes. You will also feel a surge of strength. Because plasmoids, the Spirits of nature, really love... they need our Love, our gratitude. They live in subtler bodies, so our energy, which has passed through a denser physical body, is very strong for them and charges them.
If we think about bad things, if we emit negativity from ourselves—it charges them with negativity, their worlds are destroyed by this, they also begin to fall into negativity because of this, they may have anger, they may have hatred, even against people. And if we send them Love—they themselves develop, they themselves take better care of nature.
30:37 Choosing parents. What is the Higher Self?
Irina: So, we are in the Spiritual world and chose an earthly incarnation. We chose it, as I already said, for a specific term. As soon as the time for incarnation approached, we also chose our parents. Very many agree on incarnation still in the Spiritual world, with both mom and dad, and very many Spirits wait for the parents to meet on the physical plane, even help this process, so that they see each other somewhere, to incarnate.
In order to come into the body of an earthling, the Spirit separates 30% of its essence from itself. This 30% of its essence, endowed with life force, we call the "Soul." You are all living Souls. That is, the Soul is a part of the Spirit that is directly in the body, permeates it, and simultaneously in the Spiritual world. Because it cannot completely merge with matter, it can only partially manifest through it. So we are all now simultaneously in the physical world—through the brain, through the body's receptors, we look at it, move our body, and so on—and partly we are always in the Spiritual world.
This 70% that remains in the Spiritual world is called "our Higher Self." Why "Higher"? You see, even in terms of percentage, there is more energy and more of our structural parts there. This is 70% of your Spirit. And this 70% does not have its memory blocked: they are not in incarnation, so their memory is not blocked. That is, your Higher Self remembers everything that happened to you in all lives, remembers its goals and tasks in this incarnation. It also observes its incarnated part through a spiritual channel, reads how much its vibrations have risen or fallen. Therefore, what questions can it answer? It can answer questions like: what are your goals and tasks, are you fulfilling your task, what is hindering you, and how to remove these obstacles?
Tell me, interesting questions?
Response from the audience: Yes.
33:46 How to talk to your Higher Self? What to ask it?
Irina: Now I'll tell you about how to talk to the Higher Self. You see the words—with the "Higher Self." With whose "I"? With your very own "I"! That is, talking to the Higher Self is talking to yourself, to the higher part of yourself. It is very important now to understand and remember that contact with the Higher Self is contact not with some external being, not with a humanoid, not with a plasmoid, not with an Angel or some demon, but precisely with yourself, with your unincarnated part.
Imagine that you see yourself in a mirror and converse with yourself. But this part of you—it is larger than you, it remembers more than you. You have only been in this body, but it has been in many bodies, and it remembers your goals and tasks. That is, you are speaking, conditionally, with yourself from the past, and from the future, and from all times simultaneously. It remembers everything about you and knows everything about you—about your current incarnation, about the problems that arise in this incarnation.
Therefore, what questions can you ask your Higher Self? The first question is, naturally, "what are the goals of incarnation?" When you were a whole Spirit with it, that is, not in incarnation, when you had not yet been endowed with life force, you were united with it and together you chose these goals. Therefore, naturally, you can ask it: "What are my goals of incarnation?"
The second thing you can ask: "Am I fulfilling my tasks?"
And the third thing you can ask (I will show how to conduct a session with the Higher Self), already depending on the answer "yes," or "no," or "partially" (everyone will have different answers), you can ask: "What is hindering me? What is hindering me from fully fulfilling my tasks?" And if it answers "yes," it is necessary to clarify: "Are there any obstacles on the path?" That is, we need to find out the origin of problems and how to eliminate them.
What else can you learn from the Higher Self? You can learn the spiritual causes of your illnesses, including physical ones. The causes of physical, mental, spiritual problems, depressions, and so on, can be learned from the Higher Self. You know that any physical illness or injury, even one caused by a physical reason, still has some spiritual causes underlying it, that nothing happens by chance, everything happens to us for a reason.
37:06 Examples of spiritual causes of physical problems.
Irina: Let me give an example. Imagine a person who walked for a long time without a hat in severe frost and wind; he caught a cold, the wind blew into his ears, his temperature dropped, and he developed otitis. It would seem that this is a physical cause—hypothermia. What do his vibrations or anything else have to do with it? But it turns out, if we ask about spiritual causes, then the fact that he treats his body this way and does not take proper care of it—that is also a spiritual cause, related to his attitude towards his body. Do you understand what I'm talking about?
Or, it would seem, a person got food poisoning or ate something wrong, and he felt unwell for a few days, couldn't work, and so on. And when we start asking the Higher Self why all this happened, it turns out that, after all, a person has a developed instinct of self-preservation, and it can show him through the organs of smell and taste what to eat, what to put inside himself, and what not to. If this instinctive part did not tell him that it was dangerous, with the feeling that you don't want it, "put this food aside," then that was also some kind of spiritual lesson.
Therefore, when we start asking, usually either the person needed to step away from affairs, to be with himself, or it's a sign that he stopped paying attention to himself, got too caught up in some material vanity in this material world. So he was put to bed for a few days. And many such cases can be given. And what conclusion do we draw from this? We draw the conclusion that practically any illness and even physical trauma has some spiritual causes. And all this can be asked of the Higher Self—precisely the spiritual causes.
Also, we can ask how to eliminate a specific spiritual cause, how to work on it, and so on. And after removing this spiritual cause, we can ask the Higher Self whether it is possible to fully restore the physical body. Because we can raise our vibrations, but the body, which is already damaged, needs time to recover; it changes much more slowly than the Spirit within it. Our matter is inert, it needs time.
40:09 Video sequence from the seminar with an audio background of an Eslerov mood setting.
Irina: I am the Universe, the Universe is me. The Power of the Universe is my power, and my Spirit is part of the flow of existence of the Creator of all worlds. His power will be directed for the good of all beings abiding in all worlds and planes of existence. Reality will abide in truth, and lies in the illusion of perception will disappear forever.
40:59 End of video.
November 8, 2025
Participants:
Irina Podzorova — contactee with extraterrestrial civilizations, with subtle-material civilizations, and with the Spiritual world.
