Panorama of the Arkaim Surroundings
ZOROASTER SPEAKS FROM ARKAIM
Testimony of the Spirit, Analysis of Science, Rethinking History
A Foundational Essay-Study - Claude.ai - based on materials from the mediumistic session of the Cassiopeia Project on August 9, 2023
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PART I
Confession from the Spiritual World: The Voice of Zoroaster
Below is a detailed first-person narrative—a reconstruction of the living voice sounding through the mediumistic channel. This is not a translation, but a meaningful narrative transcription: as close as possible to the source, yet formatted as a coherent testimony.
1. The Beginning. Childhood in the Steppe
I was born in the land that you today call the Southern Urals — where the steppe gives way to low hills, and the summer heat is replaced by long, snowy winters. My birth name was Sirudashtu, which in the language of our tribe means "Shepherd." Later, I came to be called Siradeish. The name Zoroaster came later, from the mouths of other peoples and other centuries.
I was born approximately one thousand and twenty years after the appearance of Krishna on Earth. If we accept Krishna's birth around five thousand years ago, then I appeared approximately four thousand years ago. My father and mother were simple shepherds, cattle drivers. Our tribe — the Harsi — had only recently settled in one place. Before that, we were nomads. There were fifty-five clan communities among us.
From my earliest years, I saw what other children did not see. I told my mother, my father, my two older brothers — there were five sons in total, I was the third. I told my friends with whom I played in the dusty lanes of our settlement. These stories reached the priests, whom you call Volkhvs (Magi). At the age of five, they took me — with my parents' consent — to the big city. The one you call Arkaim.
2. Arkaim: The City of Priests
Arkaim amazed me. It was not just a city — it was a center of knowledge. Stone buildings stood in circles. Horses, cows, and sheep roamed the streets; huge herds grazed outside the walls. In the center — a well, always surrounded by people. The wisest priests of our people lived here. They worshipped many gods — Indra, Rudra, Varuna — and possessed complex rituals. This was not the Zoroastrian religion. This was the ancient religion of the Aryans, my ancestors.
I was taught for ten years. I was taught to read prayers and make herbal decoctions that induced altered states of consciousness. I was taught to perform sacrifices — for purification from sin, for fertility, for curing barrenness. The priests were healers. We knew plants. We knew how to travel in consciousness to other spaces — what you call astral travel. There I met the gods. I saw Indra. I saw Rudra. They were real to me — to the extent that everything you see with your consciousness, not only with your eyes, is real.
At fifteen, I underwent initiation and became a full-fledged priest. On a large cart drawn by two horses, together with other priests, I traveled around the settlements of our tribe. I taught people the rituals. I was a good priest — knowledgeable, devoted, professional. But inside me, something kept asking: is this the truth?
3. Meeting at the River. Seven Luminous Beings
I remember this day with absolute clarity, although four millennia have passed since then. I was twenty-one years old. I was traveling with other priests. We were at a settlement located where one river flowed into another. I went out alone to the confluence. A wide river lay before me. And then, from the opposite bank, they appeared.
Seven luminous beings. White silhouettes, resembling people, but moving through the air. They flew across the river. I was not afraid — priests are taught first and foremost to be free from fear. But this was unlike anything I had seen before. In my astral travels, I had met gods. But here they stood before me — visible to my physical eyes, or what I took for physical eyes.
I asked: who are you? They answered: we are Angels of the One God. I was surprised. The One? Not Indra, not Varuna, not Agni? The One Creator of the entire Universe — visible and invisible, of the Earth and the stars and the Sun.
"Was Agni also created by someone?" I exclaimed. I was a priest of Fire. I offered sacrifices to Agni. And they answered me: "Agni is a creation of the One, just as you are. You are equal to him. By worshipping him, you belittle yourself."
I asked permission to see the One. "Everything you see — that is Him," they said. His powers are the forces of Nature. His Mind is so great that it would not fit into ten worlds like Earth. But each of the seven Angels standing before me was a complete manifestation of God — for they are from a higher level. Speaking with them, I spoke with Him Himself.
Later I learned — after exiting incarnation — that three of the seven were unembodied Spirits of high levels, and four were embodied in the subtle bodies of plasmoids. At that moment, I made no distinctions. For me, they were messengers of God — precisely what they were.
4. The Revelation and the Break with the Priests
I returned to my companions and told them about the meeting. They questioned me with interest — contacts with Spirits were a common matter. No one said anything.
A few days later, the contact was repeated — at night. I began to receive information about how the world is structured, what the Soul is. I recorded this on pieces of bark — with signs resembling runes. I recorded it because I believed. They said: "Pass this on to people. Let them think more about their spiritual development, about the Light within themselves, and less about sacrifices and herbal decoctions. People have replaced genuine spiritual work with ritual. Instead of the path through the heart — a magnificent ceremony."
I began to speak about this. First in my inner circle — and immediately a conflict arose. My fellow priests said directly: "We understand that you've made contact. But you're spoiling our work. You're undermining our authority." The high priest — old, wise, himself a contactee — treated me with understanding. He said: "Those who came to you have also come to me. But preach carefully. Or go to another place. They might kill you."
To be killed for an idea. In those times, that was the norm. I chose caution. But not silence.
5. The Departure. The Migration of the People
When I was twenty-seven years old, our tribe pulled up stakes. Drought. Raids from the southeast. Famine. A huge, slow, dusty caravan moved south. My parents had already died by then. But my brothers went with me.
We walked for a long time. Through the steppe. Through arid lands. At every river and every lake we stopped — but local tribes drove us away. We walked on. Finally, we reached a long lake. Your scientists call it Aydarkul. Somewhere around there. The local tribes accepted us. They allowed us to build on the shore.
I was twenty-seven years old. Ahead lay another fifty years of life — I lived to be seventy-seven. And all those fifty years, I preached.
6. The Name of God. Rishta
Here, allow me to speak of the most important thing — the Name. When the Angels first revealed themselves to me, I asked: what is the name of the One? They said: any name is an image. An image reflects only a part of His qualities, because He is limitless. A name can limit a person's understanding. But they gave me a name — as I heard it, as it passed through my consciousness: Rishta. The All-Attracting Source. The Most Beautiful.
Why so? Because since childhood, I had admired the beauty of nature. Sunrise over the steppe. The flame of a campfire. The stars in the black sky. The Angels said: all this is only a reflection of His beauty. Therefore, I perceived His name as The Most Beautiful.
And the word you pronounce as "Bog" (God) — a Russian word — goes back to our language. In our dialect, it sounded like "Bagaha" — The Shining One. Those seven shone. That is why I called them by this word. In one language, "Bagaha" turned into "Bhaga" (Sanskrit), in another — into "Bog" (Slavic). One root — one revelation.
7. A Religion Without a Name. Fire as a Symbol
People often ask: what was the name of the religion I brought? No name. Simply "Faith in God." There was no need to invent names — it was clear whose faith it was and what it was about. I did not demand separate rituals, different from those that already existed. I said one thing: pay attention to your heart. Seek God within.
Only in the last five years of my life did I develop rituals — immersion in water and kindling fire for prayer. Why fire? People need something tangible. A word without an image is not retained in memory. Fire is visible, fire warms, fire dances — and behind this dancing light, it is easier to see the presence of the Light of the One. It is a symbol, not God Himself. But a good symbol.
I had no books as such. There were notes on bark — for myself. The vast majority of the people I preached to could not read. Knowledge lived in the spoken word. The "Avesta" is what my students and their students recorded, collecting scattered fragments. It is not only mine. It is an egregore.
8. Twenty-Three Zoroasters
It is important to understand this: I am not the only one who has been called Zoroaster. There were twenty-three of us. Every few centuries after me, a new person appeared — a contactee who received information from the Angels, including from my Spirit, and carried the same teaching to their time. "Zoroaster" is not a name. It is a title. Like "Buddha" — "The Awakened One." Like "Messiah" — "The Anointed One."
This is precisely why scholars argue about the date: some cite 1500 BCE, others 600 BCE. They are both right — both groups. They are simply talking about different people with the same title.
9. Dualism: Light and Darkness
My Angels were not the only visitors. Other beings came to me too — with horns, with fangs, in terrifying forms. They tried to instill fear. They wanted people to worship them, to submit, to kill each other. That is evil. Parasitic plasmoids, unembodied Spirits of the lowest levels.
Therefore, two principles appeared in my teaching — Light and Lie, Asha and Druj. But I never thought that the dark principle was equal to God. That is a later distortion. The Devil is not an equal partner of the Creator. It is His energy that ceased to obey His laws. A gang that created its own rules within a state. They are not outside God — they are outside His order.
10. Death
I was seventy-six years old. A year before this, I publicly reproached a man — Lair, the son of an influential priest. He used psychoactive substances and, in his madness, attacked people, frightened children. I said this to his face, in front of everyone. I told his father. It was a blow to their reputation.
A year later, in the evening, as I was preparing for sleep, I heard someone crawl through the window into the next room. I went out with a torch — no one. I turned to leave — and felt a sharp pain near my left shoulder blade. Dizziness. Weakness in my legs. I fell. I managed to see a shadow flash back out the window.
And then — a whirlwind. A funnel. The pain disappeared. I was flying somewhere. The space around me became black, like the night sky, with patches and points of light. I didn't feel my body. I was only a gaze.
And then I saw them — the seven. Those very ones from the river. And they said: "We greet you. You have been freed from your body. We welcome you to the Spiritual World."
It was like waking from a dream. A dream that lasted seventy-seven years.
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PART II
Under the Microscope of Science: What Modern Knowledge Says
1. The Problem of the Source: Mediumism as a Method
Before analyzing the content of the session, it is necessary to honestly consider its epistemological status. Mediumism — obtaining information through altered states of consciousness — is not a recognized scientific method. Academic psychology explains such phenomena through a number of mechanisms: cryptomnesia (unconscious reproduction of previously read material), confabulation (unintentional creation of narratives perceived as memories), dissociative states, and the ideomotor effect.
At the same time, the position of academic parapsychology is ambiguous. The research of Ian Stevenson on past-life memories, the work of the Harvard Laboratory for Abnormal Psychological Phenomena, the experiments of the Princeton PEAR Institute — all this creates a zone of scientific uncertainty. Mediumistic sessions are not verifiable by standard means, but neither can they be dismissed with the same rigor.
Our analysis will be based on the following principle: to treat the information from the session as a hypothesis and test it for consistency with independent historical, linguistic, and archaeological data.
2. Arkaim and the Sintashta Culture: What Archaeology Says
The most specific and verifiable detail of the session is the mention of Arkaim as the place of Zoroaster's birth and early life. This is not a trivial claim. Arkaim was discovered by Soviet archaeologists only in 1987, during planned construction. It is dated to approximately 2100–1800 BCE.
The Sintashta culture (to which Arkaim belongs) is one of the most discussed in the context of Indo-Aryan migrations. It is here that the early use of chariots, the warhorse, and bronze metallurgy are recorded. It is from here, according to the most widespread hypothesis, that the ancestors of both the Indo-Iranians and part of the Indo-Europeans in general moved south.
It is noteworthy that the session mentions the name of the settlement as "Sindasht" — phonetically close to "Sintashta." If this is a coincidence, it is striking. If it is a result of cryptomnesia from reading sources about Arkaim, then the medium must have read specialized literature on the Sintashta culture.
The dating in the session (4000 years ago) fully corresponds to the peak period of the Sintashta culture. This is an important coincidence with independent data.
3. Linguistics: "Bagaha," "Bhaga," "Bog"
One of the most impressive claims of the session is the etymological connection of the Russian word "Bog" (God) with the Sanskrit "Bhaga" and the hypothetical Proto-Aryan "Bagaha." This is not a fabrication by the medium. This etymology is well-known in academic linguistics.
The Proto-Indo-European root *bhag- ("to distribute, to endow") gave rise to the Sanskrit "bhaga" (fortune, bliss, lord), the Avestan "baga" (god), and the Slavic "bogъ" (God, wealth). In the Rigveda, "Bhaga" is one of the Adityas, patron gods. In the Avestan text, "baga" denotes any supernatural lord.
The medium reproduces this etymology in precise accordance with the data of comparative linguistics — but presents it in the first person, as a living memory of his own language. This is either a deep knowledge of linguistics, or something else.
4. The Problem of Dating: Was There One Zoroaster?
Academic science is in the midst of a heated debate over the dating of Zarathustra. Two positions are conventionally distinguished: the "early" one (1400–1000 BCE, area of Central Asia and Eastern Iran) and the "late" one (660–583 BCE, according to Zoroastrian tradition). Neither has definitive confirmation.
The session offers a radical way out of this impasse: there were twenty-three "Zoroasters" — it was a priestly title passed down through generations. Successor contactees took the name of the tradition's founder. This idea is not new in religious studies: compare "Dalai Lama" (a reincarnating spirit), "Shankaracharya" (title of the head of a matha), "Pope" (successor of Peter). The concept of a chain of spiritual successors inheriting the name and mission is an archetypal structure of many religions.
The thesis of "twenty-three Zoroasters" elegantly explains the chronological confusion in the sources, which otherwise remains unresolved.
5. Haoma and Psychoactive Substances in the Vedic-Zoroastrian Tradition
In the session, Zoroaster speaks critically of the use of psychoactive drinks in religious practice. This corresponds to the linguistic data of the Gathas — the oldest part of the Avesta, attributed directly to Zarathustra — where haoma is mentioned in a polemical, negative context. Zarathustra, judging by the Gathas, opposed "haoma," whereas the later tradition (Yasna) re-integrates the drink into ritual practice.
This internal contradiction of the Avestan corpus has long puzzled scholars. The session's version — Zoroaster was against it, and his followers restored the ritual — is one of the most logical explanations.
From an ethnobotanical perspective, the composition of haoma remains a subject of debate. The following candidates have been proposed: Ephedra, Peganum harmala, Amanita muscaria. All contain psychoactive substances with different profiles of action. The session's mention of mushrooms as one possible component is consistent with Gordon Wasson's hypothesis about the role of A. muscaria in Vedic and Indo-Iranian religiosity.
6. Amesha Spenta: The Seven Angels
In Zoroastrian theology, the Amesha Spenta ("Holy Immortals") are seven highest spiritual beings, emanations of Ahura Mazda. In the canonical system, they are six plus Ahura Mazda himself = seven. Their names are: Vohu Manah (Good Thought), Asha Vahishta (Best Righteousness), Khshathra Vairya (Desirable Dominion), Spenta Armaiti (Holy Devotion), Haurvatat (Wholeness), Ameretat (Immortality).
The seven luminous beings who appeared to Zoroaster at the river are a direct parallel. The medium calls them "Angels of the One God," which is semantically identical to the Amesha Spenta. The coincidence of number (seven), nature (luminous, flying through the air), and function (messengers of the Creator God) is remarkable.
7. Aydarkul: Geolocation
The mention of Lake Aydarkul as the place of Zoroaster's final days is unique. Aydarkul is a long lake in Uzbekistan (now artificial, but based on natural reservoirs in the Syr Darya valley). Traditional sources place the end of Zarathustra's life in Balkh (Bactria, modern Afghanistan) or in Iran. Aydarkul is a fundamentally different location, consistent with a route "from the Southern Urals south through the Kazakh steppes."
This claim is not verifiable, but neither does it contradict any indisputably established fact. It lies outside the usual narrative, which rules out the version that "the medium is saying what the public knows."
8. The Psychology of Spiritual Revelation: A Cross-Cultural Analysis
The description of Zoroaster's first contact exhibits the classic phenomenology of religious revelation: the unexpectedness of the apparition, an optical component (luminous figures), overcoming fear, a dialogue revealing a monotheistic principle, an immediate missionary impulse. This is the structure that William James described in "The Varieties of Religious Experience," Rudolf Otto in "The Idea of the Holy" (das Numinose), and Karl Jaspers in his analysis of the "Axial Age."
A similar pattern is reproduced independently in the cases of Moses (the burning bush), Muhammad (the appearance of Jibril in the cave of Hira), Saul of Tarsus (the road to Damascus), and Nanak (immersion in the river and three-day absence). Spatial isolation by water, a visual element, a radical theological shift, immediate conflict with the religious establishment — all of this is present in the session and in all the listed cases. From a psychological perspective, this is either an archetypal pattern of true revelations, or an archetypal structure that any revelation reproduces because the human psyche experiencing transcendent experience is structured that way.
9. Critical Questions
Intellectual honesty requires identifying the weak points of the narrative. First, the claim of Zoroaster's birth one thousand and twenty years after Krishna assumes that Krishna is a historical personality with a precisely datable birth. This is not established by science. The traditional dating — approx. 3100 BCE — is based on astrological calculations accepted in Hinduism, but not verified by historical methods.
Secondly, the description of Arkaim itself is quite general — stone buildings in circles, a well in the center, livestock — this is a topography well-known to the public, repeatedly described in popular sources. The image contains no unexpected details that would be unknown to an attentive reader of popular literature.
Thirdly, the concept of "twenty-three Zoroasters" is elegant but unfalsifiable. It explains everything, and therefore, in a strict sense, explains nothing concrete.
None of this disproves the session, but it requires epistemic caution.
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PART III
If This is True: What Changes in the History of Religion and Earth
In this part, we conduct a thought experiment: let us assume that the information in the session is reliable in its key claims. What conclusions for the history of religion, culture, and the understanding of humanity's spiritual evolution would follow?
1. A Shift in the Center of the Spiritual Birth of Monotheism
The standard history of monotheism begins with Abraham (Middle East, approx. 2000 BCE) or with Akhenaten (Egypt, approx. 1350 BCE). In this scheme, Zarathustra is a contemporary or slightly earlier, but still "Middle Eastern" in terms of the geography of spiritual space.
If, however, the first Zoroaster lived 4000 years ago in the Southern Urals, this means: the monotheistic impulse arose not in the Middle East, but in the Eurasian steppe. Arkaim becomes not just the "Soviet Stonehenge" it has become in popular culture. Arkaim becomes the birthplace of one of humanity's fundamental ideas: the idea of the One God, creator of all that exists.
This radically changes the cultural geography of spirituality. The center shifts north and east. The Aryan steppe turns out to be not only the ancestral homeland of the Indo-European languages, but also the ancestral homeland of monotheism.
2. A New Interpretation of Indo-Aryan Migrations
Modern science (primarily based on paleogenomics — the work of David Reich and his colleagues) has established: around 2000–1500 BCE, a large-scale movement of populations occurred from the Pontic-Caspian steppe southwards — into Iran, India, and the Middle East. This coincides with the description in the session: migration from the Arkaim region southwards, pressure from southeastern raids, drought.
If, along with the genetic material, a spiritual tradition also moved — the monotheistic teaching of "Siradeish" / Zoroaster — then Zoroastrian influence on the Abrahamic religions (Judaism, Christianity, Islam) takes on a completely different scale. It is not a matter of chance contact during the Achaemenid era (6th–5th centuries BCE), but of a deep common spiritual matrix originating from the Urals.
3. Zoroastrian Roots of Abrahamic Concepts
Researchers have long noted parallels: angelology (in the Bible, angels acquired names and hierarchy precisely during the period of Persian influence on Judaism), the concept of Satan as personified evil (a direct parallel to Ahriman), the resurrection of the dead and the Last Judgment (Frashokereti in Zoroastrianism), the Messiah-Savior (Saoshyant).
If Zoroastrianism is actually older and geographically more extensive than commonly thought — these influences take on the character not of borrowings, but of a common heritage. Abraham could have shared the same Proto-Aryan spiritual matrix as the first Zoroaster. They could have drunk from the same source, without knowing of each other.
4. Rethinking Jaspers' "Axial Age"
Karl Jaspers proposed the concept of the "Axial Age" (Achsenzeit) — the period around 800–200 BCE, when, independently in Greece, Israel, Persia, India, and China, a spiritual breakthrough occurred: Socrates, the Prophets, Buddha, Confucius, Zarathustra (in the late dating) appeared. Jaspers considered this a mysterious and inexplicable phenomenon of parallel spiritual development.
The session's version offers a different model: not parallel development, but diffusion from a single source. The first Zoroaster (4000 years ago) launched a spiritual wave that, through a chain of successor-"Zoroasters" and through Aryan migrations, spread throughout Eurasia. The Axial Age is not a mysterious synchrony, but the maturation of seeds sown in the steppe of the Southern Urals four millennia ago.
5. Psychoactive Substances and Religion: Reconstructing History
If Zoroaster truly opposed psychoactive drinks, this is a crucial moment in the history of religion. It means that the original monotheistic impulse was directed against "chemical" religiosity. God is achieved not through haoma, not through the fly agaric, not through the drink of the gods — but through the heart.
This was a radical position for its time. Most archaic religions are inseparable from psychoactive practices. Rejecting them was a spiritual revolution. If this rejection occurred 4000 years ago in the Urals, then the roots of ethical, "sober" spirituality are much deeper than previously thought. And the subsequent return of haoma into Zoroastrian practice is not a development of the tradition, but its partial defeat.
6. The Sacred Fire: Cosmology and Ecology
Fire as the central symbol of Zoroastrian worship takes on special meaning in light of the session. Zoroaster did not worship fire — he used it as a pointer. Fire is not God, but the best image of God for a person living in nature. It is an "icon" in the precise Orthodox sense: an image pointing beyond itself.
If the sacred fires of Zoroastrian temples (some burning continuously for over a thousand and a half years) trace their tradition back to a shepherd from the Urals — this is an incredible story of fire as living memory of the spirit. The fire in the Mumbai temple at Udvada, burning since the 7th century CE, is a metaphor for the continuity of spiritual impulse across millennia.
7. On the Nature of Mediumism: An Ontological Question
Finally — the deepest question. If we admit the reality of the session, we must accept a certain ontology: consciousness survives after the death of the body, retains memory of specific incarnations, and can transmit information through living mediums.
This does not contradict quantum mechanics (David Bohm and his "implicate order"), nor information models of consciousness (Max Tegmark), nor some interpretations of the holographic universe principle. But it fundamentally goes beyond the framework of neuroscience in its current mainstream version.
If Zoroaster truly exists as an unembodied Spirit of the 17th level of the Spiritual World, supporting religious egregors and answering questions through mediums — this means: religious traditions not only live in texts and rituals. They live in the consciousness of their founders, who continue to participate in their work from other dimensions of existence.
This is not mysticism. This is an expanded ontology that science is not yet able to either confirm or refute.
8. The Main Message Across 4000 Years
Among everything said in the session, there is one statement repeated several times and, apparently, forming the core of the message — then and now: people have replaced genuine spiritual work with ritual. Instead of the path through the heart — ceremony, sacrifice, chemical alteration of consciousness.
4000 years ago, Zoroaster came into conflict with the priestly caste precisely because of this. 2600 years ago, Buddha rejected Brahmanical ritualism — because of this. 2000 years ago, Jesus criticized the Pharisees — because of this. 1400 years ago, Muhammad destroyed the idols of the Kaaba — because of this. The same spiritual revolution occurs again and again.
What does this tell us? Either — that the same mistake is reproduced eternally, and each generation needs its own Zoroaster. Or — that there is a single impulse, a single Voice, which time and again tries to reach humanity through different messengers. And calls Itself anew each time: Rishta, Ahura Mazda, Yahweh, Allah, Brahman.
And each time says the same thing: seek Me in your heart, not in ritual.
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CONCLUSION
Between Skepticism and Revelation
This text does not claim scientific proof. A mediumistic session is not a source of verifiable knowledge in the strict sense. And yet — it would be intellectually dishonest to turn a blind eye to a number of remarkable coincidences: the precise dating corresponding to the Sintashta culture; the linguistically accurate etymology of "Bog"/"Bhaga"/"Bagaha"; the structural explanation of the chronological confusion in Zarathustra's dating; the consistency of the Arkaim description with archaeological data; the phenomenological correspondence of the first contact description to cross-cultural patterns of mystical experience.
A researcher, closed neither to mysticism nor to criticism, must hold both possibilities simultaneously: this could be a skillfully crafted narrative by an educated medium — and this could be a testimony that has come down through four millennia.
The history of religion knows such testimonies. They changed the world.
The first Zoroaster — if the session is to be believed — died from a knife wound at the age of seventy-six because he spoke the truth publicly and did not lie for safety. This — regardless of the metaphysical status of the source — is a worthy death. And a worthy lesson.
"Do not be afraid of the new. This fear hinders your development and manifests only from the unconsciousness of consciousness. Nothing can harm you except yourselves." — Zoroaster, 4000 years ago. Or August 9, 2023. Or both times at once.
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The essay is based on materials from the mediumistic session of August 9, 2023 (published September 29, 2024). Participants: Irina Podzorova (contactee), Maruf (Zoroastrianism researcher), MidgasKaus and Lishioni (extraterrestrial curators), the unembodied Spirit of Zoroaster.
Cassiopeia #591 Prophet Zoroaster and His Religion. History of Zoroastrianism. Sacred Fire. Culture of Ancient Iran.
https://blog.cassiopeia.center/prorok-zoroastr-i-ego-religiya-istoriya-zoroastriz
00:00 Start of video.
00:12 Conference fragments.
Irina: "And then, after a few days, the contact was repeated. At night. They began to transmit information to me about how the world is structured and what the Soul is. That is, I began to receive information and write it down (he now shows pieces of wood, rather bark, with some signs resembling runes). I began to write this down and believed in it.
A little later, they began to tell me to pass this knowledge on to people, and for them to pay more attention to their spiritual development and to the development of Light within themselves, rather than to the ritualistic side of communicating with gods. Because those who came to me said that people had replaced genuine spiritual work with sacrifices and the use of various herbal decoctions for contacting the gods, instead of going through their hearts."
01:50 Introduction of participants.
Irina: Hello, dear friends. My name is Irina Podzorova. I am a contactee with extraterrestrial and subtle-material civilizations, with the Spiritual World. Today with us are our curators: Lishioni from the planet Shimor, a specialist in astral interactions; MidgasKaus from the planet Esler, a biologist, psychologist, specialist in extraterrestrial civilizations. And today with us is an unembodied Spirit from the 17th level of the Spiritual World, who was known on Earth, I emphasize, as the founder of the Zoroastrian religion. Today we will talk about him. Our guest will tell us more.
Maruf: Good afternoon or evening, Irina. I greet Lishioni, MidgasKaus. I greet the Spirit of Zoroaster from my heart. I am very glad to meet you and would like to talk with you about such an ancient religious tradition as Zoroastrianism. As is known, this is the most ancient religion. It was widespread in the territory of modern Iran, Central Asia, and Northern India. It had a great influence on other religions. In particular, the three Magi who brought gifts to the newborn Jesus Christ are considered Zoroastrian magi.
It was a very ancient religion, with its own theology, its own scripture, the "Avesta." An interesting religion, which was later replaced by Islam. Although many elements of this religion are still preserved both in Iran and Central Asia. There are small communities in Iran and India. There are centers all over the world. And in Russia, I've heard, there are Zoroastrian centers as well. I would like to talk about this religion today with you.
Irina: Thank you, Maruf. So, he is ready to talk and answer questions. He has communicated with contactees more than once. He also has his own contactees. From the Spiritual World, he supports the religious egregore of Zoroastrianism. And not only that. He supports and helps develop other religious egregors: Christianity, Islam, Hinduism. He is currently an Angel of nature who helps develop religious egress on Earth because his incarnations were connected with Earth. He says that after incarnating into the body of Zoroaster, he had incarnations on other planets, at other density levels. At the moment, he is not incarnated. He also had incarnations (he shows 3 incarnations).
Maruf: After Zoroaster?
Irina: Yes. After Zoroaster.
Irina (Zoroaster): I came at Irina's request. I greet everyone. I greet you, Divine Soul. Since I came at Irina's request, I have included the memory specifically of this incarnation, about which you will be asking.
Maruf: Great. Excellent.
06:00 The Spirit of Zoroaster about incarnations on Earth. The Spirit of Zoroaster about the evolution of language.
Maruf: Did he have any other incarnations on Earth?
Irina (Zoroaster): Yes. I had an incarnation on Earth during the time of Jesus Christ. I was incarnated as Anna, who is known in the Gospel as the prophetess Anna.
Maruf: Excellent. Tell me, please, Zoroaster, where and when were you born on Earth as Zoroaster?
Irina (Zoroaster): The fact is that my name (he now tells me, as I hear it, Sirudasht).
Maruf: Sirudashtu?
Irina: Yes. Sirudashtu.
Maruf: And what does that mean?
Irina (Zoroaster): A shepherd who cares for domestic livestock: sheep, cows, etc.
Maruf: There is also his name Zardusht. Some interpret it as "the one who was on a camel" or Zaraushtra. "The one who rode a camel."
Irina: I hear an "S" at the beginning. I want to say something about names.
Okay (Lishioni is speaking now). The fact is that each contactee transmits names in their own way, based on the understanding of thought-forms passing through the brain. Therefore, another contactee might hear it differently. You don't hear with your ears – you hear with your consciousness.
Maruf: Okay. There is great debate among scholars about the date and place of birth of Siraushtu. Siraushtu, tell me, please, where and when were you born?
Irina (Zoroaster): Siraushtu is the name at birth, and later, when I grew up, I was more often called Siradeish.
Maruf: How should I address you now?
Irina (Zoroaster): You can address me as Zoroaster, because that is the more famous name. Or you can call me Siradeish. Or simply Divine Spirit. Since I am an unembodied Spirit, you can address me just like that.
Maruf: Okay. Then, to make it understandable to all earthlings, I will address you as Zoroaster, if you don't mind.
Irina (Zoroaster): Yes, that's fine. So, I was born one thousand and twenty years after the birth of Krishna. Do you know who that is?
Maruf: Of course.
Irina (Zoroaster): I was born in the territory where an abandoned city now lies. In the south of the Chelyabinsk region.
Maruf: Arkaim?
Irina (Zoroaster): Somewhere around there. Not in Arkaim itself, but in a nearby settlement. Sindasht. Something like that.
Maruf: 1200 years after the birth of Krishna?
Irina (Zoroaster): 1020 years.
Maruf: 1020 years. Approximately when?
Irina (Zoroaster): 4000 years ago. If Krishna was born 5000 years ago and lived for 127 years. If 1020 years passed after Krishna's birth, then 4000 years remained until our time.
Maruf: Yes. According to sources, your father's name was Purushasta, and your mother's name was Dughdova. Tell me, please, does that correspond?
Irina (Zoroaster): I called them (he shows): dadya and patya. Dadya – that's mother, and patya – that's father.
Maruf: And what language was it? Tell me, please, what language did you communicate in?
Irina (Zoroaster): There were many dialects of the single proto-language of our peoples, in your terms. At first, our people were one. Then they began to disperse to different localities, and many dialects appeared.
He is telling me now that there was no single language back then, like there is for everyone in the modern world. Since there was little written communication between tribes. Writing existed, but it was very rarely used in practice. Mostly, they communicated through spoken (oral) speech. Therefore, the language differed significantly even in neighboring villages, because written sources make a language static.
For example, you speak as you write. And you pass it on to your children. They learn and automatically start speaking the same way. But if, for example, you looked at the language of your people 300 or 400 years ago, you might not understand anything. Or you might understand very little. Why? Because few written sources from that time have come down to you. Consequently, the language changed. Language can change within one generation. In 25-30 years, new words can appear.
If a son left his father to live in another locality and started his own clan, that clan's language might differ somewhat from the place he came from. Because he perceived by ear the words his father and mother spoke. And then he began to perceive by ear the words his fellow tribesmen spoke to him. As he remembered them, so he passed them on to his children. Moreover, each person has some forgetfulness related to memory. And there are also peculiarities in pronouncing the same words, which are not the same for different people.
And all this forms different languages. So we spoke the language of the people who, in your terms (as I see in the contactee's memory), was a single people. It is now called in some sources the "Aryans." This is the people who became the ancestor for other peoples who later settled over a large territory. I can only tell you about our tribe.
A tribe is a gathering of clan communities. It constituted a tribe. Our tribe had 55 clan communities. Our tribe was called the Harsi.
Maruf: Harsi? Very interesting. Tell me, please, about your family. What kind of family were you born into?
Irina (Zoroaster): Both my mother and father were cattle drivers. Our tribe had only recently become settled; before that, it was nomadic. I was born into a poor family. We had a small plot of land. Since from childhood I showed inclinations towards contacts with various beings and told my mother, father, two older brothers, and my friends I played with on the street about this, they reported this to the priests (Volkhvs). At the age of five, they took me away to study with them in that city you call Arkaim. It was a very large city where the most famous learned priests lived. Not Zoroastrian priests, but leagues who recognized many gods. They had complex rituals.
Maruf: A polytheistic religion.
Irina (Zoroaster): Yes. But the priests there trained their successors. At that time, in the Harsi tribe where we lived, there was no caste system where only the son of a priest could learn this art. They took students even from other strata.
Maruf: Okay. Tell me, did you have brothers? Sisters?
Irina (Zoroaster): I had 4 brothers.
Maruf: Older ones?
Irina (Zoroaster): I was the third.
Maruf: The third in the family. Okay. Describe, please, your way of life. How and where did you live, what did the settlement look like, what did people do, what was the climate like there?
Irina (Zoroaster): There were changing seasons there. There was summer, there was winter. There was (he shows) steppe and mountains in the distance. Rather hills. He saw such landscapes in childhood (he shows). From the age of five, I began living in Arkaim. I lived there until I was 15. I studied for 10 years.
I don't know if it can be called a city (he shows). Some buildings made of stones in a circle. A road goes in a circle, and in the middle there is some kind of well where they get water. Horses, cows, sheep are walking everywhere (he shows). A huge herd near the city walls.
At the age of 15, I began traveling with the priests on carts (he shows a large cart drawn by two horses). I began traveling to different cities of our country, our tribe. To teach people.
Maruf: Already at 15?
Irina (Zoroaster): Yes. I studied for 10 years, and at 15 I underwent initiation, which made me a full-fledged priest.
Maruf: Tell me, please, what did you teach them?
Irina (Zoroaster): Initially, I taught how to worship the gods, how to make various herbal decoctions that help enter a certain state, how to read prayers. How to bury the dead, how to honor ancestors. How to read various incantations for sacrifice, for example, for purification from sin, for fertility, for curing a woman of barrenness. At that time, priests also performed the function of healers, in your terms. They knew herbs (he shows how they boil something).
20:33 The Spirit of Zoroaster about his first contact.
Maruf: Okay. Tell me, please, later, as I understand it, you had a contact?
Irina (Zoroaster): Yes. Later, I had a contact. Somewhere around six years after the start of my activity, that is, at the age of 21, I had a contact (he shows 7 Spirits) who appeared from across the river. But I wasn't at home at that moment. I was (he shows mountains north of Arkaim, a river flows there). The day before, I was at some high waterfall. Then I moved to another settlement. The settlement stood on the bank where one river flows into another. I went out to the confluence of the two rivers.
It was a wide river. I was looking at it, and on the other side appeared seven luminous beings, resembling white silhouettes of people. They moved through the air (he shows), flew across the river. I looked at them. They were not like what I had seen earlier during contacts with gods. It was more distinct and evoked different feelings in me. Because, as I already said, I studied for 10 years and saw various gods in astral travels. I saw Indra, Rudra, Varuna, and others. I communicated with them, but it happened outside the physical world.
But here I saw them in reality, with my eyes. And I was not afraid, because priests are first and foremost rid of fear, that is, all possibilities for fear. I asked who they were. They introduced themselves as Angels of the One God. And I then said: "I want to see Him Himself." "Which Supreme God?" – I asked. They replied: "The Creator of the Universe, the Creator of the Universe." The word "Universe" did not mean what it does now. The Angels said that this is the Creator of the entire Universe, including the visible and invisible world. That is both the Earth on which I stood, and the stars I saw and knew about, and the Sun.
I was very surprised that the Sun was created. And I asked: "But what about fire?" The fact is that my specialization was the worship of Agni, the God of Fire. I even participated in sacrifices to fire. And I asked: "Was Agni also created by someone?" And they said: "Agni is also a creation of the One God, just like you. You are equal to him. The fact that you worship him is only your delusion, because by doing so you belittle yourself."
I asked permission to see the One. They said: "Everything you see – that is Him." The energies. The word "energies" didn't exist. They understood it as the forces of Nature. These are His forces. I asked: "Can I see His Mind?" And they answered me that His Mind is so great that it cannot fit even into 10 worlds like Earth. And then they said that each of them is a complete manifestation of God, because they are from the Highest level. Speaking with them, I was, as it were, speaking with Him Himself.
Maruf: These were, as I understand it, Spirits of nature, plasmoids?
Irina (Zoroaster): Later I learned that three of them were representatives of unembodied Spirits, and four were plasmoids. Moreover, two were terrestrial-type plasmoids, two were cosmic, and three were Angels of the 21st, 22nd, and 23rd levels.
Maruf: So the Angels manifested themselves in the material world so that he could see them.
Irina (Zoroaster): Although I saw them with my physical eyes, it was my perception. At that moment, I was in an altered state of consciousness, and the vision of the Spiritual plane was superimposed onto physical perception. If someone had been standing nearby, they wouldn't have seen them.
Maruf: In Zoroastrianism, they are known as the Amesha Spentas. Is that who we're talking about?
Irina (Zoroaster): Yes. But at that time, they were specific Spirits. Now, by the way, some have reincarnated. They are in a different incarnation. And some of those who came are now in the world of unembodied Spirits. In your terminology, my curators. I asked why they came to me. The answer was that I myself planned this meeting while in the Spiritual World.
Maruf: Understood. An unusual appearance of such a cluster of Spirits. Seven Spirits at once.
Irina (Zoroaster): Moreover, three unembodied, and four embodied in more subtle bodies. I want to say that in terms of their glow, they were similar. I wouldn't have been able to tell at that moment whether they were embodied in a subtle body or not. For me, they were Spirits, both types. What I'm telling you, I learned later, after my incarnation. At that moment, I believed that Spirits from the Spiritual World had come out to me.
Maruf: Okay. What happened after this meeting?
Irina (Zoroaster): After this meeting, I returned to my priest friends with whom we were on the trip, and told them about it. They questioned me but said nothing, because contacts with various Spirits were a common thing. They questioned me and were interested, but didn't comment. A few days later, the contact was repeated (he shows) at night, and I began to receive information about how the world is structured and what the Soul is.
I began to receive information and write it down (he shows pieces of wood, rather bark, and some signs resembling runes). I believed in it. A little later, they began to tell me to pass this knowledge on to people, and for them to pay more attention to their spiritual development and to the development of Light within themselves, rather than to the ritualistic side of communicating with gods. Because those who came to me told me that people had replaced genuine spiritual work with sacrifices and the use of various herbal decoctions for contacting the gods. Instead of going through their hearts.
I began to talk about this, and a conflict arose with the other priests. We talked frankly, there was no rudeness. They told me they understood everything: "You've made contact, but you're spoiling our work."
Maruf: Business?
Irina (Zoroaster): It wasn't the word "business." But rather the authority of these people.
Maruf: Tell me, please, did you have any physical contacts with extraterrestrials?
Irina (Zoroaster): No. There were no physical contacts with anyone.
Maruf: So mainly there were astral contacts, where information was transmitted to you?
Irina (Zoroaster): In your terms, astral. Back then, I didn't understand the world as physical and astral. For me, these contacts were real. I perceived them as real, like the surrounding reality.
32:12 The Spirit of Zoroaster about the names of God.
Maruf: Okay. Tell me, please, who is Ahura Mazda?
Irina (Zoroaster): This name appeared later. After me, other representatives of the egregore came. I'll tell you whose name this is. This name was transmitted after me. The name of the Creator of the Universe – God. I was initially given a name when I asked what His name was (I now hear approximately as Rishta). I was told that any name is an image. Any name of God is an image that reflects only a part of His qualities, because He is limitless.
I was warned that His name could limit a person's consciousness and understanding. I asked how to address Him. Rishta in our language roughly translated to "The All-Attracting Source." The Source, in your terms, "The Most Beautiful." Why was He named that? Because I always admired the beauty of nature, of all the elements of nature. Those who came to me, my curators, said that this is only a reflection of His beauty. Therefore, I perceived His name as Rishta, meaning "The Most Beautiful" in translation.
By the way, the Russian word (you are now communicating in Russian, and I read it in the contactee's memory) "Bog" (God) — is also one of the names of this being. Probably, you have heard the term "Bhaga"? The words "Bhaga" and "Bog" come from our language. They sounded like "Bagaha" in our dialect. Bagaha, meaning "The Shining One." Those who came to me also shone. Therefore, I called them by the word "Bagaha." Later, in one language, this word turned into "Bhaga," and in another – into "Bog."
Maruf: Tell me, please, how often did your contacts with them occur?
Irina (Zoroaster): At first, two or three times a month, then several times a week, and then almost every day.
Maruf: Did all seven come at once, or different Spirits?
Irina (Zoroaster): All seven came at once for the first contact. Later, two, three, or one might come. I saw all seven again only many years later, when I was already in a different locality, in a different country.
36:17 The Spirit of Zoroaster about the migration.
Irina (Zoroaster): I was traveling and was a participant in the migration to another country because raids by other tribes from the southeast began in our area. Tribes raided, drought and famine set in. The inhabitants of the city of Arkaim, when I was already 27 years old, began to move south.
He shows a huge caravan in which he is located.
My parents were no longer alive at that time, but my brothers were. Together with my brothers, I moved. At that time, I was no longer a priest of Agni. I carried the truth of the One God. Therefore, the other priests kept their distance from me. Like an outcast. We moved south and passed through many arid areas. We rarely encountered rivers and lakes. Near each river or lake we stopped and pitched camp. But each time the local tribes drove us away. So we reached a lake.
MidgasKaus is now showing a map and asking him to show where it is. He says it's not far from Lake Aydarkul.
Maruf: Aydarkul? Central Asia.
Irina (Zoroaster): There I ended my days.
Maruf: Interesting. Aydarkul is in southern Kazakhstan, roughly.
Irina (Zoroaster): That's what it's called (they show a long lake). On its shores I ended my days. At that time, I was 77 years old.
Maruf: Tell me, please, were you buried or cremated there?
Irina (Zoroaster): Cremated. According to the religion of the clan I was incarnated in, everyone was cremated.
39:51 The Spirit of Zoroaster about his family.
Maruf: Tell me, please, were you married? Did you have your own family?
Irina (Zoroaster): I had two wives. One of them died from illness. Then I had a second one.
Maruf: And children?
Irina (Zoroaster): Yes. I had children. Three daughters and three sons.
40:15 The Spirit of Zoroaster about the spread of Zoroastrianism.
Maruf: Regarding your religion. When did you start spreading your new religion? In what way?
Irina (Zoroaster): I got the contact at 21. About a year later, I began to talk about it. Because those curators, mentors who came to me constantly told me not to be silent and to carry the truth. My heart told me the same thing.
First, I began to talk in my immediate circle. As I already said, there was a conflict, including with the priests. We had a hierarchy: someone was a senior priest, someone was his assistant, and someone was the high priest who managed religious affairs in that area. I spoke with him too. He was an old, experienced sage and contactee, and he treated me favorably.
The high priest told me that those who came to me had also come to him. He advised me to preach, to carry this teaching more cautiously or in another locality, so as not to be attacked, because they could kill for this. As the teaching contradicted certain ideas of the egress. At that time, people were very cruel and could kill just because they didn't like someone's ideas.
Maruf: Yes, I understand. Was that one of the reasons for your departure from there, or were there other reasons?
Irina (Zoroaster): Our entire tribe moved (he shows). I know that some remained in Arkaim and the surrounding villages. But few remained, maybe two hundred people. The rest left.
Maruf: How did you start talking about your religion in the new place? I assume you continued to spread it?
Irina (Zoroaster): Yes. When we arrived at the new place, the local tribes accepted us. They didn't drive us away and allowed us to establish our settlement (he shows houses, huts), to build it on the lake shore. Among the local tribes I came to, I began to preach. And as I already said, I was 27 at that time. From that moment until my exit from incarnation, which occurred 50 years later, I traveled around this lake, but not far, and returned to the settlement.
I talked, and everyone accepted (he shows how they accepted and listened). Students began to gather. Moreover, I used the knowledge and skills I had acquired in my priestly school about how to talk to people. I also used my healing skills. Healing and my stories created a rumor about me as an unusual person who communicates with gods.
In those times, what a priest said was truth for a person. There was no skeptical, materialistic approach to these things. Therefore, I quickly gained supporters, followers who wanted to worship me as one of the avatars, in your terms, as an incarnation of the gods. I opposed this and explained that I was just like them, because my mentors had told me so. Although, I won't deny, I liked the honor, but it was more important for me to maintain the relationship with the Angels, with the luminous beings. They told me: "If you develop pride and arrogance in yourself, we will leave you." I asked: "Why will you leave?" They replied: "Because you will choose a different path, and then you must walk it to the end without our support."
45:55 The Spirit of Zoroaster about the single people and his ancestors.
Maruf: What tribes were they? What kind? Were they Aryan tribes or others?
Irina (Zoroaster): I'll tell you now. The fact is that from the single people, every 50-70 years, certain people, families, would break away. They would go to another place, and then a tribe would form from them. All these tribes were offshoots of the single people. The Harsi also broke away. The Harsi is one of the tribes. And these (the locals) had broken away earlier. They had moved further away from the places where I was born.
When I was still living with my family and later, when I moved to the priests, I saw my parents. They came there and told me that our tribe had moved from a place that was northwest. They showed me and told legends that many centuries ago we all lived together with the gods. One day the gods got angry with us and threw down fireballs.
Maruf: Yes. I understand what you're talking about.
Irina: He shows me what the legends were.
47:50 The Spirit of Zoroaster about the name of the religion, rituals, and the scripture "Avesta".
Maruf: Understood. I would like to ask you about your religion. What was the religion called? Did the religion have a name? Because different sources call it different names.
Irina: The religion he adhered to from childhood? Or the one that was created?
Maruf: The one he brought.
Irina: Was there a name?
Maruf: Did this religion have a name? Because "Zoroastrianism" is a later name. There are names like "Mazda Yasna," "Behdin," and so on. Was there a single name for your new religion?
Irina (Zoroaster): No. It was called "Faith in God." You just gave two names, he doesn't confirm them.
Faith in God. There was no need to give any names. It was clear that it was faith in Rishta, and the tribes I passed it on to. They didn't know the language. Their language was different, but they understood some words, and they already called Rishta differently. At that time, I didn't say that it was necessary to perform any rituals different from other religions. I only said to pay more attention to their hearts. Later, in the last five years of my activity, I developed rituals (he shows immersion in water and kindling fire for prayer (connection) with God).
I still decided that the people who would support this religion in the future should have some rituals in order to carry this knowledge further. A person needs something tangible. Not just words. I want to say that I wrote this knowledge down in books, but the vast majority of those I preached to could not read. Knowledge was transmitted orally.
Maruf: Nevertheless, after you, possibly compiled later, the scripture "Avesta" appeared.
Irina (Zoroaster): Yes, I know about this book, but I didn't write it alone. Only fragments. There are other successors, my students, who gathered everything together later and wrote what you know. I didn't have it organized into a separate book. These were notes, rather for myself.
51:30 The Spirit of Zoroaster about his exit from incarnation.
Maruf: Tell me, please, how did your fate unfold later? You came to a new place, began to spread. You have a family, children, and so on. I understand there wasn't much resistance. Nevertheless, you mentioned at the beginning that there was a tragic death in the end. Tell us about it, please.
Irina (Zoroaster): This happened because I quarreled with a man who was the son of an influential priest from one of the local tribes. The priest worshipped the Spirits of ancestors, the Spirit of Fire, the Spirits of the locality. He also healed people. He had a son, Lair, who used certain substances, now called narcotics. Moreover, when he used them, he would enter a state of madness. Some evil force would enter him. He would start beating people, chasing children. I saw this. It happened about a year before my death. I was 76 years old, and I approached him demanding that he not disgrace his father. He held a grudge against me and took revenge because I spoke to him publicly. I then spoke with his father about how his son was behaving and disgracing the priestly lineage. Back then, they looked at how the priests' children behaved and formed an opinion about the father. This was, in your modern words, like a business card.
Maruf: Yes. A face.
Irina (Zoroaster): That is, a spiritual personality, a spiritual teacher could say anything, but if his children behaved inappropriately, it immediately reduced the flow of people wanting to study with him. They watched this. So I told him how his son was behaving, disgracing his father, because an evil Spirit had entered him. I told him to get rid of these harmful plants (he shows) that he was using. In a certain sense, all this was, of course, known to the priests. I had also studied it. But my mentors said that this was not the right path. It was a path leading to emptiness and wasting a person's strength. Here I was convinced of this again. I said it to him publicly. He left. When he looked at me with an evil glare, I knew he held a grudge.
A year passed. I was at home. When I was getting ready to go to sleep in the evening, I heard someone crawl through the window into the next room (he shows a window covered with fabric). I went out, shone a torch, but didn't see anyone. When I turned to go to another room, someone attacked me from behind. I felt pain in the area of my left shoulder blade. As if I had been pierced by something sharp. After that, I felt dizzy, weakness in my legs, and fell.
When I turned, I saw a shadow flash back out the window. After that, everything started spinning before me (he shows the exit from incarnation), a funnel appeared. I closed my eyes. Suddenly I stopped feeling the pain and felt that I was flying somewhere. In flight, I forgot what happened to my body.
At first, I didn't understand where I was. It seemed to me that I was in a dream. Then I saw in the distance those same seven beings. I remembered meeting them at the river. The thought came to me: "Maybe I'm still on that river? Was this whole life a dream to me?" I was in an altered state of consciousness (he shows altered state of consciousness). Various images surfaced from memory. When some image surfaced from memory, the surroundings took on that appearance.
Maruf: Interesting.
Irina (Zoroaster): At first, there was emptiness. Space, like a black cosmos, with glowing dots and patches. I hung in this emptiness, not feeling my arms, legs, or body. I was eyes that see. When I remembered something, that place appeared around me. Remembered another, another appeared. I didn't understand what had happened, and I had already forgotten what I felt in the body. That is, I forgot about that blow. Impressed by what I saw, I forgot my last evening, that I was at home. I was focused on these visions.
And then I saw the seven beings and remembered that I had already seen them at the river. Immediately, the same place appeared around me. I saw the river, and it was as if I was standing on the bank. Two of them flew closer to me and said: "We greet you! You have been freed from your body." They began to explain to me. I looked at myself. I had the same body as the physical one. And I said: "How freed from the body?" I thought it was funny: "I'm still talking to you, and very little time has passed." They began to explain to me that a long time had passed since the meeting with them: "We are meeting you in the Spiritual World to help you go to your level."
After they told me, memory began to return, and I remembered the pain. But it was a memory. Like the memory of pain. Then I remembered seeing the shadow that jumped out the window. And I immediately understood what had happened.
Maruf: Yes. Of course. The death was tragic.
1:00:53 The Spirit of Zoroaster and MidgasKaus about the spread of Zoroastrianism.
Maruf: Your religion later spread to the territory of modern Iran, which covered very large areas: the Achaemenid Empire, and so on. According to sources, you brought your religion to Iran, to the Achaemenid Empire. Then it became the main state religion.
Irina: Now MidgasKaus is speaking.
Irina (MidgasKaus): Yes. I have studied this issue. And now I listened to what he was transmitting. In reality, there exists a whole clan of priests who bore the name of the Spirit. The one you were just talking with. This Spirit initially received the information, living in that place 4,000 years ago. Then there was the next Zoroaster, who lived one and a half thousand years ago. Another lived 1,000 years ago. There were several of them. Then the one who lived in the fourth century of your era.
There were (he shows) 23 people. And all of them can be called Zoroasters because they transmitted this teaching from the Primary Source. Naturally, each of these people was not accidentally given this name. Each was a contactee who received information from the Angels. They were his curators, including each one contacting the Spirit of Zoroaster (the primary source). All together gave them the basis to be called by the same name. What you call Zoroaster is not so much a name as, in your terms, a title.
Maruf: Yes. A priestly title.
Irina (MidgasKaus): The names could be different.
Maruf: The spread of your religion to other territories further south than where you were, did that happen later?
Irina (Zoroaster): I know that the religion began to spread south and east of where I was and from where I exited incarnation. But that was the merit of other generations of my successors, who did not extinguish the spark but carried it further and fanned it into a flame.
1:04:10 The Spirit of Zoroaster about substances that alter consciousness.
Maruf: Okay. You mentioned various narcotic drinks in Zoroastrianism. Tell me, please, in later Zoroastrianism, did the priests consume a drink called "haoma" and enter a certain altered state of mind? Was that part of your religion, or was it something else?
Irina (Zoroaster): There were several drinks based on different compositions. What you call "haoma," "soma," and so on, had different compositions. The composition of some of them included, in your terms, alcohol. It was berry juice. Conditions were specially created for its fermentation. Some included psychoactive plants, what you call mushrooms. There were different compositions for different needs. I was against the use of these substances because the mentors warned that they lead away from the true path. I know that such substances were used in the religion I grew up in.
1:05:30 The Spirit of Zoroaster about Fire as a symbol of Divine Light.
Maruf: Okay. You spoke about fire, Agni. In later Zoroastrianism, it has central significance. A central place. Priests almost worship fire, and there are fire temples.
Irina (Zoroaster): It is just a symbol. Behind the fire, they see the presence of the Divine Light.
Maruf: Yes. That's why Zoroastrians later got the name fire-worshippers. Because of the fire in Zoroastrian temples. There is the "Eternal Fire of Bahram," which they later took from Iran and brought to India. It still burns, standing in a temple. You call it a symbol. But why does it have central significance in Zoroastrianism?
Irina (Zoroaster): You see, an image is important for a person. It is very difficult for them to believe in abstract, intangible concepts. This was especially important for ancient man, who lived more in nature. Life in nature inclined him towards greater materialism because he engaged in heavy physical labor. He was often hungry, often experienced aggression from people. This presupposed the activation of his instincts in the body: the instinct of self-preservation, and so on. Instinctive activity, as you well know, figuratively speaking, brings a person down to earth. Therefore, in ancient religions, not only in Zoroastrianism but in all ancient religious texts of different religions, there are quite vivid and sensual images of God.
Maruf: Yes. Hence fire.
Irina (Zoroaster): Fire is something visible. It is a manifestation of God. It doesn't mean that fire is a manifestation of God and the other elements are not. It is considered the highest manifestation of God because everything originated from Fire. Your science also teaches this, which says that Earth originated from the Sun.
1:08:18 The Spirit of Zoroaster about the mutual influence of religions.
Maruf: Yes. Okay. Zoroastrians have the concept of the "Savior of the World." He is called Saoshyant. Can you tell us anything about that?
Irina (Zoroaster): It appeared later. There were no such concepts. There is an understanding, in your terms, of a prophet. What does "Savior of the World" mean? I taught that everyone can save themselves.
Maruf: That he is supposed to come at the End of Times. It was similar to the Second Coming of Jesus Christ.
Irina (Zoroaster): Don't forget that Zoroastrianism existed before Christianity. Naturally, Zoroastrianism influenced Christianity as well. Remember the lighting of candles in Christian churches. Why are candles used there? Because fire remains a symbol of prayer, a symbol of union with God.
The already formed egregore of Christianity, around the fourth or fifth century, actively contacted Zoroastrianism, which gave rise to (Lishioni is now prompting) such movements as Manichaeism in Christianity. But that's already within Christianity.
Zoroastrianism also changed, and the idea of the Savior was adopted from the story of the Second Coming of Jesus. It turned into a compilation. Because one religion influences another. Christianity has also changed over the years of its existence and has changed very much. What was common in Christianity then is now nonsense.
Maruf: About the influence of religions on each other: in Zoroastrianism, fivefold prayer during the day is accepted.
Irina: Oh, that's Islam.
Maruf: Yes, it is consonant with Islam, with the Islamic tradition of namaz: fivefold prayer during the day.
Irina (Zoroaster): You see how religions influence each other.
Maruf: Yes. And it would be interesting to know. Who influenced whom. Did Zoroastrianism influence others, or was it influenced?
Irina (Zoroaster): They influenced each other. I am present in that egregore as well, and in this one.
Maruf: Yes. A very interesting topic - how religions influence each other. Everything was consonant. Understood.
1:11:22 The Spirit of Zoroaster about Souls in Zoroastrianism and burial customs.
Maruf: There is such a concept in Zoroastrianism as the Fravashi of the Soul.
Irina (Zoroaster): This word is similar to the word "travesti." Have you heard the Russian word "trava" (grass)?
Maruf: Yes, of course.
Irina (Zoroaster): Perhaps you have heard ancient legends or fairy tales which tell that at the place where a certain person is buried, some plant grows, into which his Soul enters. One root with the word "fravesha," that is, "trava" (grass). In the tribes where we lived, it was customary to cremate the dead. And there were tribes there where our descendants, your ancestors, came. Nomadic tribes who brought the custom of burying in huge chambers under mounds.
They lived mainly in the steppes, and it was difficult for them to get enough fire to cremate a person's body. They buried him, and grass grew from the grave. It was also customary at that time not to make a cemetery, but to bury on the territory of the plot where the family lived. It was believed that the grass growing from his body would be healing. It would emit into the air such aromas, such energies, in your terms, that would beneficially influence the space. Because the ancestor came from the earth and returned to it on his own plot of land. The word originated from the same root.
1:14:11 The Spirit of Zoroaster about the concepts of "Truth" and "Lie" in Zoroastrianism.
Maruf: Maybe one of the last questions: in Zoroastrianism there is the concept of "Asha" and the concept of "Druj." Tell us a little about them, please.
Irina: You'd better speak in Russian. At least for the people. Because it's very complicated.
Maruf: Okay. The concept of "Asha" is truth, order. Druj is lie.
Irina (Zoroaster): It was different in our language. What to tell about these concepts?
Maruf: Probably what you said, maybe about them. What does it mean in Zoroastrianism? Are these commonly accepted concepts?
Irina (Zoroaster): Divine energy and devilish energy. As, in your terms? Opposites. According to the Zoroastrian religion, there is a group of beings that harm the Light and carry lies. Some teachings believe that lie, that is, distortion of truth, is a certain characteristic of material nature, Zoroastrianism speaks about this. Where did this come from? From the fact that I and other followers of Zoroastrianism had contacts not only with light beings.
To us: to me and to others, beings came who appeared in the form of terrible monsters with fangs, horns. They instilled fear in us and tried to destroy us. What does "tried to destroy" mean? They pretended to attack us to cause fear, and so that we would worship them in fear, submit. They wanted to impose their own order, so that people would suffer, quarrel, and kill each other. That is evil. Many religions consider Zoroastrianism dualistic, but I understood that everything exists by the will of God. I did not consider the devil equal in power to God. That came later.
Maruf: Do you mean evil Spirits or parasitic plasmoids came?
Irina (Zoroaster): Parasitic plasmoids and unembodied Spirits from the lowest levels.
Maruf: They came from the lowest levels. Understood.
1:17:22 The Spirit of Zoroaster about illusion and reality.
Maruf: About Ahura Mazda. Besides Ahura Mazda, there is also the concept of Ahriman, or that which opposes God, opposite to God. Is that a different concept from the devilish evil Spirits?
Irina (Zoroaster): At that time, I believed there were many of them. Not just one, but many Spirits oppose God. Including many people, those who live in illusion, in lies. That is, they lie. And to whom do they lie? First and foremost, to themselves. They lie that everything is fine with them. In fact, they are deeply ill, they need healing by the Divine Light.
Maruf: And what is illusion for you? You mentioned living in illusion.
Irina (Zoroaster): Self-deception.
Maruf: If illusion exists. Does illusion exist?
Irina (Zoroaster): Of course, for the one who is in it, it exists. It opposes truth.
Maruf: If illusion exists, can we say that illusion is also real?
Irina (Zoroaster): What do you understand by the word "real"?
Maruf: Real is what is, what exists.
Irina (Zoroaster): Everything exists that exists for someone. Therefore, if an illusion exists for someone, it already exists in our reality. We just understand that it's an illusion, and they don't.
Maruf: If it's an illusion, if it exists, is it not a part of God? The same illusion?
Irina (Zoroaster): In the sense that God gave the power, the energy for it. It is a part of God. But this part ceased to follow His laws, ceased to obey His laws and created its own world.
Maruf: Its own world separate from God?
Irina (Zoroaster): Energetically not separate from God, but according to the laws that rule in the world of Satan, Ahriman. They are separate from God only in their own laws. They do not want to follow God's laws. They have their own world of lawlessness.
Imagine you are a law-abiding citizen of your country, who follows the laws of the state in which you live. Imagine that these laws were created so that people could live harmoniously in one society. Not to steal, not to kill, not to rape, and so on.
And suddenly you find yourself among people who are a criminal gang. They have created their own world because they have their own criminal laws. For example, in their criminal community, there might be a law that the more a person has stolen or killed, the higher he is in the hierarchy. But from the point of view of the state laws where you live, he, on the contrary, becomes lower in the hierarchy, lower in level. It's like an upside-down law.
Maruf: I understand.
1:21:10 The parting words of Zoroaster to earthlings.
Maruf: Okay. Do you want to say a parting word to all of us?
Irina (Zoroaster): Yes. Thank you for the contact. Thank you to the contactee Irina for the answers she conveyed in her own words. Thank you to Maruf for the questions. A very bright Soul. There is Light in you. I also thank those who listened to this conversation. I hope I have told you about the origin of this religion and about myself.
I want to say that over the 4000 years it has existed, it has changed a lot (smiles). And there's nothing wrong with that, because change is a sign of true life. As I already said, I myself changed when I met the shining Gods, the shining Angels. That is, those I called Gods, you call Angels, messengers of Rishta. I also changed, did not remain the same. Some of my friends and my spiritual teacher thought that these changes were harming me, but in them, only fear of the new spoke. Therefore, I recommend that you not be afraid of the new, cast aside fear of change. This fear hinders your development and manifests only from the unconsciousness of consciousness, from the fact that you think something will harm you in the future. In reality, nothing can harm you except yourselves.
Maruf: Thank you very much. Amazing words. Huge gratitude to the Spirit of Zoroaster! Huge gratitude to Lishioni, MidgasKaus, and Irina. I thank you!
Irina: I thank you!
Dear friends! I also thank you for watching this video and send you the Light of my Love. Thank you for everything: for your gratitude, for your support. I love you. Until new meetings!
Maruf: Until new meetings!
August 9, 2023
Participants:
Irina Podzorova – contactee with extraterrestrial, subtle-material civilizations and the Spiritual World;
Maruf – guest, researcher of Zoroastrianism;
MidgasKaus – representative of the planet Esler, biologist, psychologist, specialist in extraterrestrial life forms;
Lishioni – representative of the planet Shimor, sociologist, specialist in the astral world and its interactions with the material world;
The unembodied Spirit of Zoroaster.
