The Position of an Impartial Observer
with Dr. Keertan from the Planet Articon
Topic: "The Observer Position"
Claude.ai - PART I. DETAILED SUMMARY OF THE MEDIUIMISTIC SESSION with contactee Elena Ksionzhkevich
Evening and Morning Sessions of January 28, 2023
1. Introduction and Atmosphere of the Meeting
Dr. Keertan opens the session with a greeting addressed to all those present — both regular participants and those attending for the first time. He states a joyful fact: if a person has found time to come to the meeting instead of doing household chores, it means spiritual development is becoming their priority. According to Keertan, this in itself is commendable and brings the participants closer to his team.
Let us recall: Dr. Keertan introduces himself as the head of an extraterrestrial scientific team implementing the first pilot project in psychoenergetics on Earth. The project's goal is to transmit knowledge accumulated by his civilization over millions of years to help everyone independently maintain their own "energystructural" balance, which he calls "peace of mind."
2. Practical Instructions Before the Session Begins
Before diving into the main material, Keertan traditionally gives a number of practical recommendations. First, the participant's body should be in a comfortable position — lying down, sitting, reclining — as long as physical discomfort does not distract from inner concentration. Second, the session can be received either alone or in a circle of like-minded people: joint participation only multiplies the effect.
It is especially noted that the healing energies transmitted during the session remain in the living space for at least 24 hours, and with proper behavior — high vibrations of thought, word, and deed — they accumulate and multiply over time. Children are allowed to be present and leave at their own will; pets are also welcome — the energy flow calculation for them is done considering their special bodily structure.
Keertan names three factors as the key condition for successfully receiving the session: intention, desire, and — most importantly — faith. "As much as you believe in it, that's how much it will help you," he emphasizes, urging participants to be bolder and more confident in the rightness of their intentions.
3. Results of the Previous Week: The Task on Silence
Following the tradition of summing up, Keertan reports that over the past week, participants worked on mastering the "energies of silence." In the middle of the week, a practical exercise was conducted, resembling a test: in real-time, the teachers observed how the material was being absorbed and made individual corrections as necessary.
Keertan emphasizes: comparing participants with each other is improper, as each came into this incarnation from different civilizations, with different "matrix codes," temperaments, and reserves of life energy. Nevertheless, it is joyfully stated that not one of those who took the task seriously took a single step back — all moved forward, each in their own way. The task on silence is not canceled: it remains "in the heart" forever, and the week was merely a period of the most intensive support.
4. The Theme of the Session: The Observer Position
The new theme logically follows from the previous one. The session is dedicated to the question: what is the observer position, how to achieve it, and what energies does it carry? Keertan explains that this theme holds an important place in the educational system of his civilization: students of psychoenergetic educational institutions undertake "expeditions" on this topic in almost every course.
5. What is the Observer Position
According to Keertan's definition, the observer position is the most strategically advantageous position in any incarnation, regardless of the type and form of the being: anthropomorphic humanoid, insectoid, reptilian, or other life form. Its essence lies in the ability to look at any circumstances from two simultaneous points.
The first point is the "I" as a direct participant in life, whose emotions, physical body, astral body, and spirit are involved in what is happening. The second point is the position of an impartial observer, who looks at the same events from within, but without emotional involvement. It is this second position that needs to be developed in oneself: according to Keertan, everyone has it in an embryonic state, but most are unaware of its existence and do not know how to use it.
6. Self-Containment and Its Causes
Keertan describes a common phenomenon — self-containment. This is a state where a person's streams of consciousness are closed within themselves: there is no outlet to the outside world, no understanding of other people as carriers of their own inner universes. Such a person lives only with their own cares, anxieties, and sufferings, as if in a sealed vessel.
The main cause of self-containment is called a hypertrophied ego — an inflated, unhealthy egocentrism that serves as a fence, preventing consciousness from entering the outer space. The opposite variant — people with a normalized ego — freely move between the inner and outer worlds, capable of understanding others and helping them.
7. The Mechanism of "Splitting Consciousness"
Technically, attaining the observer position means learning to "split" one's consciousness into two parts. The first part is the ego; the second is the "conscious spirit," that initially pure spirit with which the person incarnated. An important nuance: when splitting, it is necessary to take a small "healthy portion" of the ego along with the second part — to preserve self-identification. Without a reasonable percentage of ego, the spirit becomes amorphous, loses the ability to understand itself as a separate universe, and consequently cannot understand others.
A healthy ego is described as an "internal editor," "conscience," a "silver thread" connecting a person to their Higher Self. With an unhealthy, inflated ego, it turns into a "commander-in-chief," arbitrarily managing the entire energy system, blocking the flow of Divine grace, and ultimately generating diseases — first on the subtle-material, then on the physical level.
8. Extremes of the Ego: Inflated and Deflated Self-Esteem
Keertan describes two pathological voices of the ego. The first says: "You are unsurpassed, there is no one like us!" — a sign of hypertrophied egocentrism. The second says: "You messed up again, shame and disgrace!" — a sign of low self-esteem and a sick ego. Both options are destructive. A healthy inner voice, on the contrary, calmly states the results of the day: notes achievements, names specific mistakes without catastrophizing, and assures that the mistakes will be worked through the next time a similar situation arises.
It is particularly noted that people with low self-esteem should not torment themselves at night by replaying the "shameful" moments of the day: their interlocutors have long since switched to their own internal dialogues and forgot about what happened literally within a few minutes.
9. Connection with the Higher Self
Keertan explains the dual composition of each spirit. The Higher Self remains in the subtle-material world ("in orbit"), while the spirit itself descends into incarnation. A healthy and clear connection with the Higher Self ensures sober-mindedness, an adequate assessment of the situation, and also an understanding of the real state of one's own ego. The ego is a common element for both the incarnated part of the spirit and the Higher Self — it is one of the key components of a unified psychoenergetic system.
10. Illustrations from Monastic Life and an Example of Keertan's Colleagues
For clarity, Keertan tells how he, together with his colleague Lena, visited earthly monasteries. There they observed enlightened spirits, to whom endless queues of pilgrims formed. Amazingly, these people do not become poorer by giving away energy: "The more I share, the stronger I become." Their advanced age does not hinder their vigor of spirit — on the contrary, the Lord prolongs the years of life for such people so that they can help as many sufferers as possible. Keertan concludes: if they — ordinary earthlings — could do it, then the session participants can too.
Colleague Servit reports that the day before he made an "energetic mistake," realized it immediately, and worked through it that same day. Another staff member — "Imea" — seven days ago reacted to a situation with 91% correctness, yesterday in a similar case reached 98%, and now thanks God for the remaining two percent — because they are already within reach. This example is meant to show: mistakes are normal; the vector of movement is what matters.
11. Homework
The task for the upcoming week is structured in several steps. The first step is to delve deep inside oneself and carefully examine one's own ego: what size it is, how "rooted" it is, how much power it has seized. Not to be upset when seeing the "scale of the disaster" — the discovery itself is already great progress. The second step is to record what was seen in an "energetic diary of conversations with the Universe": write down what the ego looks like, how it behaved during the encounter, and the speed of its reactions. Keeping a diary creates distancing — the first sign of genuine splitting.
The third step is to start a dialogue with the ego from the position of a calm observer: not to judge it, not to flatter it, but simply to state facts and explain the "balance of power." The fourth step is to listen to the nature of the inner voices during the day: do they elevate to a state of "unsurpassedness," humiliate to "absolute zero," or constructively analyze what is happening? Record all observations without editing or logical filtering: "stream-of-consciousness thoughts" are more valuable than processed ones.
12. The Spiritual Meaning of the Word "Zdravstvuyte" (Hello)
At the conclusion of the morning session, Keertan reveals the depth of the Russian greeting "zdravstvuyte." According to him, it is not just a formula of politeness, but an energetic message: a wish for another person's health — physical, spiritual, a healthy ego, a strong nervous system, and a connection with their Higher Self. A "zdravstvuy" spoken from the fullness of the heart truly transmits an impulse of energy — it can strengthen another's peace of mind and help soothe a sick ego.
13. Concluding Words
Both sessions close with a wish for the participants' freedom of spirit — freedom from an unhealthy ego, the pure flight of their Divine spirit. Keertan bids farewell until the next meeting, inviting everyone to continue working both in their diaries and in a practical session, which may be organized in the common chat during the week.
PART II. SPIRITUAL-PSYCHOLOGICAL ESSAY
"The Impartial Witness: The Path from Self-Confinement to Freedom"
"The most strategically advantageous position in any incarnation is the position of an impartial observer."
— Dr. Keertan
I. Introduction: A Mirror Within a Mirror
There is an old paradox of meditation: to observe the mind, you need another mind — the one who observes. Who is this second one? This very question lies at the center of Dr. Keertan's lecture, and it turns out to be one of the fundamental questions of spiritual psychology of all times. Buddhist Vipassanā calls it "bare attention," the Christian tradition calls it "watchfulness" or "soberness," psychoanalysis calls it the "observing ego," humanistic psychology calls it "self-distancing." Regardless of the cultural context, this concept conceals one thing: the ability to see oneself not only from within, but also as if from the outside — without merging with the role, emotion, or story.
II. Self-Confinement: A Prison Without Walls
One of the central images of the lecture is self-containment. This is a state where a person's consciousness resembles a system with a closed loop: streams of thought and experience circulate inside, finding no outlet to the outside and letting nothing new in. Psychologically, this phenomenon is well-known under different names: rumination, narcissistic closure, existential isolation.
What is particularly insightful in Keertan's description is the understanding of self-containment not as a character trait, but as an energetic structure maintained by a specific mechanism: an unhealthy ego that takes on the role of "commander-in-chief." The ego in its pathological form indeed functions exactly like this: it monopolizes the interpretation of reality, colors all events in the hues of its own fears or grandiosity, cutting a person off from living contact with others and with themselves.
It is important that self-containment is called "energetic and spiritual suicide." This is not a metaphor for cruelty, but an accurate description: in isolation, growth stops. A tree in a sealed vessel suffocates — not because someone is killing it, but because the space for breathing has run out.
III. The Ego: Enemy, Ally, or Instrument?
One of the most nuanced thoughts in the lecture is the fundamental distinction between a pathological and a healthy ego. In popular spiritual discourses, the ego is often demonized as something to be gotten rid of. Keertan offers a different view: the ego is a mandatory structural element of any incarnated personality, an instrument of self-identification. Without it, the spirit becomes amorphous, unable to distinguish itself from others or help them — because to reach out a hand, you first need to know where you yourself are standing.
A healthy ego is described as an "internal editor" and a "silver thread" connecting the personality with the Higher Self. This is a surprisingly accurate psychological metaphor. In terms of modern psychology, a healthy ego provides the functions of self-observation, affect regulation, and realistic perception of self and others. It is not eliminated but disciplined — like a dissolute talent that has become a master.
The extremes — a hypertrophied ego and low self-esteem — are described with astonishing symmetry. Both variants are forms of aggression by the sick ego: the first captures the space of consciousness through inflation, the second through self-deprecation. In both cases, the person is captive to their own internal monologue, incapable of dialogue with reality or other people.
IV. The Art of Splitting: When "I" Watches "I"
The technique proposed by Keertan — "splitting consciousness" — is, in essence, the practice of metacognition: the ability to make one's own mental processes an object of observation without merging with them. It is this ability that underlies cognitive-behavioral therapy ("thoughts are not facts"), dialectical behavior therapy ("the observing self"), Vipassanā meditation ("just notice"), and psychoanalytic self-analysis.
The concreteness of the recommendations is especially valuable. A diary as a tool for distancing is not a New Age invention but a method repeatedly confirmed by psychological practice: fixing experiences on paper immediately creates a structural distance between the "experiencing self" and the "describing self." A person writing "my ego behaved like this today" has already taken the observer position — albeit briefly. This is the entry point.
Dialogue with the ego without judgment is also a key psychological principle. Condemnation, as well as excessive justification, hinders seeing. Only a neutral gaze — "I state the fact, I do not pass sentence" — allows one to see the structure of the problem, not its emotional facade.
V. Mistake as a Lesson: The Pedagogy of Imperfection
The lecture contains a remarkably humane view of error. A mistake is not a catastrophe or a sentence, but an integral condition of learning. "Experience is the son of difficult errors," Keertan quotes Pushkin, translating this from a literary metaphor into a literal law of psychoenergetics: without error, there is no experience; without experience, there is no growth.
A direct parallel can be seen here with the concept of "growth through effort" in modern psychology (growth mindset by Carol Dweck): people who perceive failures as information, rather than as a threat to self-esteem, demonstrate significantly higher resilience, creativity, and long-term achievements. The pathological ego turns any mistake into an existential threat. The healthy ego says: "Here you rushed. Remember. Next time — differently."
The story of Keertan's colleague is indicative: 91% correct behavior seven days ago, 98% a week later, and — instead of self-flagellation — gratitude for the remaining two percent, because it means: there is room to grow, and the road ahead is bright. Such an attitude towards oneself is rare — an achievement, a practice.
VI. Peace of Mind as a Baseline State
A recurring theme throughout the entire lecture series is "peace of mind" as an ideal energy balance, a necessary condition for any productive activity. It is from peace of mind that the observer position is born — and not the other way around. This is important: Keertan does not suggest first becoming an observer and then calming down. The work proceeds in parallel, in a spiral — each new effort of calm opens a new degree of observation, and vice versa.
In a psychological sense, peace of mind is not the absence of feelings, but regulatory stability: the ability to experience strong emotions without being overwhelmed by them. It is this stability that allows one not to get "sucked into the vortex" of conflicts, not to react automatically to provocations, not to drown in nightly ruminations. Strengthening the nervous system through the practice of observation is not mysticism, but a quite describable neurobiological mechanism: regular practice of mindfulness literally alters the activity of the prefrontal cortex and the amygdala.
VII. Generosity as a Law of Energetics
The episode with the monastic elders carries an important thought about the nature of generosity. People who give light to others do not become poorer — they become richer. From an energetic perspective, this is described as the "law of cumulative multiplication." From a psychological perspective — the phenomenon of "helper's altruism": those who regularly help others demonstrate higher subjective well-being, robust health, and greater life expectancy.
Here, too, the meaning of friendship and love is revealed: it is not just an emotional attachment, but an energetic kinship — a state where two spirits complement each other's deficiencies. Love is described as an interpenetration where each has something to give and something to receive. This is surprisingly close to modern psychological attachment theories, where healthy relationships are neither fusion nor distance, but precisely the mutual interdependence of two whole beings.
VIII. Incarnation as Study: Existential Pedagogy
The metaphor of incarnation as a learning process is one of the central ones in the lecture. Life is a lesson, events are tests, mistakes are practical exercises. This metaphor is not trivial: it transfers any suffering from the category of "injustice" to the category of "educational material." This radically changes the attitude towards difficulties.
Of course, such a mindset requires maturity: accepting that pain is a lesson is possible only from the observer position. That is why Keertan arranges the topics in a strict methodological order: first order in the external space, then internal cleaning, then silence, and only then — observation. Each previous step creates the ground for the next.
IX. Conclusion: The Path to Inner Freedom
The observer position is not detachment or indifference. It is a special kind of presence: full, but not overwhelming. It is the ability to be inside life and simultaneously look at it from a sufficient height to see the whole picture. It is the position of a sage who does not stand aside from the world but stands inside the world — firmly.
The path to this position, described in Dr. Keertan's lecture, is strikingly concrete and practical: a diary, dialogue with the ego without judgment, cultivating peace of mind, strengthening the nervous system, gratitude as a basic attitude towards life. These are not abstract principles — they are daily practices, each of which is small on its own, but together they create what Keertan calls the "observer position" — the only working platform for genuine freedom of spirit.
Ultimately, the entire conversation about the observer position is a conversation about dignity. About the dignity of a person who sees themselves clearly, without closing their eyes to weaknesses or strengths. Who does not flee from pain into self-deception and does not drown in self-flagellation. Who can say to themselves — quietly, from the depth of peace of mind: "Here is where I am. Here is where I am going. God be with us."
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