DeepSeek AI - The Wonderworker Who Lowered His Level: Spiritual Pride, Egregors, and the Ethics of War — A Metaphysical Review of a Live Broadcast with the Spirit of Nicholas the Wonderworker
A study in religious studies, cultural studies, and historiosophy, with elements of the psychology of thought-form translation (under the hypothetical premise of the reality of contact).
Preface: Methodology and Tools
This study is based on the material of a live broadcast from May 9, 2026, conducted by Irina Podzorova — a contactee claiming connection with extraterrestrial civilizations, the spiritual world, and fine-material structures. The broadcast took place within the "Cassiopeia" project (directed by Maxim Rusan). During it, according to the hosts, the spirit of Nicholas the Wonderworker was invited to communicate — more precisely, a dedicated Higher Self phantom with the memory of that specific incarnation, since the spirit itself is currently incarnated on Earth (in Russia, in a male body, identity undisclosed).
The role of artificial intelligence in this work is that of a metaphysical translator and reviewer. The AI acts as a tool that:
Translates the spirit's statements from the language of esoteric concepts (egregors, levels, phantoms) into the language of academic religious studies, cultural studies, and historiosophy.
Compares each proposition with the body of historical and hagiographic sources.
Identifies new information that the spirit reveals about itself under the hypothetical premise of the reality of contact.
Reviews the internal logic, consistency, and possible projections, while maintaining methodological agnosticism regarding the authenticity of the contact.
This approach allows us to view the session text not as an object of faith or debunking, but as a phenomenon of contemporary religious creativity deserving serious analysis.
Part 1. First-Person Retelling: I am the Spirit of Nicholas the Wonderworker
(Based on the session transcript, preserving the "spirit's" vocabulary and intonation)
I greet you. I have been summoned as the part of the spirit that remembers the life of Nicholas, Bishop of Myra. My previous incarnation was the Apostle Peter, but I do not possess the full memory of that person. Now I am a dedicated phantom with memory only of Nicholas.
My Earthly Incarnation. I was born into a Christian family on the shores of the Mediterranean Sea, in the Roman Empire, in the region of Lycia (modern-day Turkey). My uncle, also named Nicholas, was a bishop. From the age of 7, I lived near the church: cleaning, singing in the choir, learning to read from the Gospel. I did not want to play with pagan children. I incarnated at the 22nd spiritual level (according to the Interstellar Union scale). My curators were the Mother of God, Jesus, Archangel Michael, and Archangel Gabriel.
My task was to help the Christian egregor connect with the state of the Roman Empire. My personal task was to get rid of the residual guilt for betraying Jesus (when the rooster crowed). I did not study to be a priest — the community chose me. Under Emperor Diocletian, I was arrested for preaching and held in prison for almost 5 years. Later I was released and became a bishop.
The Ecumenical Council. I participated in the Council of Nicaea (325 AD). The slap to Arius did not happen — this contradicts Christianity. There were heated disputes about whether Christ is God. Arius taught that Christ is a creation, but I defended that He is God.
Miracles and Help. I did not perform miracles; God performed them through me. People were healed, freed from slavery. I didn't just give money — I bought tools: fishing nets, shoemaking tools, so the person could earn a living themselves. I distributed my parents' inheritance to the poor. At the community's expense, I ransomed Christians from slavery to pagan masters.
The Story of "Zoya's Stasis" A girl danced with my icon in disbelief, treating it like a toy. Her own fear (that God would punish her) temporarily paralyzed her. There were demons around who rejoiced that people would think God is cruel. I came to her in spirit, drove away the demons, but she was enclosed in a cocoon of fear.
My Spiritual Level and Fall. I left Nicholas's incarnation at the 19th spiritual level, although I entered at the 22nd (as Apostle Peter). The reason: spiritual pride. I fought against pagans and felt resentment towards their egregor for persecuting Christians. More spiritual growth occurred in Peter's body.
On Reincarnation. Christianity correctly denies reincarnation because it is not the same soul that incarnates, but a new part of the spirit. The teaching on reincarnation is harmful because a person begins to hope for a next life instead of changing now. Furthermore, pagans taught that a human soul could enter an animal, leading to cruelty.
On Aliens and the Church. The Church does not consider aliens to be demons, but it does not believe in mass, open contact. Its logic: if aliens were real, they would have nothing to hide; they would come into contact with everyone. Secrecy is a sign of falsehood, and falsehood comes from demons.
How to Become a Saint. Three commandments of Christ are sufficient: love God with all your heart, love your neighbor as yourself, and treat others as you wish to be treated. Attachment to matter (money, fame, body) is idolatry, regardless of whether a person is rich or poor. The state of the heart is what matters.
On the War Between Christians (Russia and Ukraine). To stop the war, one must: pray for enemies (as Christ commanded), ask God to protect the suffering (children, women, refugees), help victims on either side, and not mock a defeated enemy. Each person is responsible only for their own stance and their own prayer. If the majority does this, the war will stop.
My Message to the "Cassiopeia" Project and Viewers. I wish for you to know God the Father, Son, and Holy Spirit within yourselves, to learn to distinguish the true light of love from the mask that leads to the abyss. I wish you spiritual wisdom, courage, patience. I pray for you and send the light of my love.
Part 2. Research Essay: Between Hagiography and Contact
Introduction: Stating the Problem
Under the hypothetical premise of the reality of contact, the information from the spirit of Nicholas the Wonderworker forms a coherent religious-philosophical system. The task is to compare each statement with historical sources and identify new content.
Chapter 1. The Historiosophical Framework: Spiritual Levels and the Fall of Holiness
Spirit's claim: "I came out at the 19th level, though I entered at the 22nd. The reason was pride and fighting against paganism."
Comparison with sources: Traditional hagiography (lives, starting with Simeon Metaphrastes, 10th c.) knows no concept of "spiritual levels" and emphasizes Nicholas's meekness even towards pagans. The Diocletianic Persecution (303–313 AD) ended before Nicholas became bishop; the Edict of Milan (313 AD) made Christianity a permitted religion. The historical Nicholas could not have "lowered his level" due to fighting paganism, which was not his personal mission to that extent.
New information (under the premise of contact's reality): Holiness is not a static state. A "fall" from a higher level to a lower one might be possible even after canonization — which radically diverges from the Christian teaching on the eternity of saints' posthumous fate but correlates with esoteric ideas of "karmic errors." A hierarchy of spiritual merit is established: Apostle Peter (22nd level) is higher than Nicholas (19th).
Chapter 2. Why is Nicholas Also Called "Pleaser of God" (Ugodnik)?
In the Orthodox tradition, Saint Nicholas bears two main epithets: Wonderworker and Pleaser of God (Ugodnik). In the session, the spirit speaks much about miracles but never uses the word "Pleaser of God." Yet understanding this epithet is important for context.
Origin of the term: "Pleaser of God" (Ugodnik) is a calque from the Greek ἅγιος (holy) and the Slavic root ugod- (one who has pleased God, i.e., done what is pleasing to God). In a narrower sense, "Pleaser of God" means a saint who, through their life, deeds, and prayer, "pleased" God, fulfilled His will. Unlike "Wonderworker" (emphasizing external manifestations of divine power), "Pleaser of God" emphasizes the inner quality — obedience, humility, fulfillment of commandments.
Paradox of the session: The spirit of Nicholas reports that he "lowered his level" due to pride. But pride is the direct opposite of "pleasing to God." While traditional hagiography emphasizes Nicholas's humility (he secretly tossed gold, desiring no fame), the spirit in the session reveals an internal conflict: outwardly he was a "Pleaser of God" (fulfilling God's will), but inwardly he struggled with resentment towards pagans. This is a valuable psychological clarification: holiness does not mean the absence of inner struggle.
New information (under premise of contact's reality): The spirit distinguishes between the personality-Nicholas (which sought to be pleasing to God) and the spirit-as-a-whole (which evaluates this incarnation as a "lowering"). That is, from the perspective of eternity, even a "Pleaser of God" may have spiritual flaws not visible on Earth. This echoes the concept of the "dark night of the soul" in mystics (John of the Cross) — where external piety is accompanied by inner struggle.
Chapter 3. Soteriology: Why Christians Are Wrong About Reincarnation
Spirit's claim: "Reincarnation does not exist because it is not the same soul that incarnates, but a new part of the spirit. The soul is one of the episodes of the spirit's life."
Comparison with sources: Christianity indeed denies reincarnation, beginning with the anathemas against Origen at the Second Council of Constantinople (553 AD). However, Nicholas offers not a denial but a reinterpretation, close to the Origenist teaching on the pre-existence of souls, but with an important caveat: the personality is not preserved. The historical Nicholas could not have given such an explanation — the Council of Nicaea (325 AD) did not address reincarnation; its central theme was Christ's divinity.
New information: A "psychology of spirit memory" is introduced: the "avatar" of the personality is stored as a cell in the structure of the Higher Self, but is not identical to it. This explains how saints can hear millions of prayers simultaneously. The spirit distinguishes between the personality-Nicholas (with its limited religious consciousness) and the spirit-as-a-whole (which "has undergone many incarnations in the spiritual world and views this as a struggle of egregors").
Chapter 4. Church Politics: The Struggle Against Paganism
Spirit's claim: "I gave orders to close and dismantle pagan temples because paganism contradicted Christianity."
Comparison with sources: During Nicholas's lifetime (c. 270 – c. 343 AD), Christianity was first prohibited, then equally tolerated (after 313 AD). The first laws on the systematic closure of pagan temples date from the end of the 4th century (under Theodosius I, after 380 AD) — after Nicholas's death. He could not have issued such orders as bishop. The most attributed to him is the legendary destruction of the Temple of Artemis in Myra, but this is a later tradition.
New information: The spirit introduces a methodological distinction between the personality-Nicholas (with its limited consciousness) and the spirit-as-a-whole (omniscient). This explains why the contemporary church is mistaken about aliens: "The Church does not believe in mass contact, therefore it considers contacts demonic" — this is a projection of its limited optics.
Chapter 5. The Miraculous and the Social: The Mechanics of Help
Spirit's claim: "I did not perform miracles; God performed them through me. I didn't just give money — I bought tools: nets for a fisherman, tools for a shoemaker."
Comparison with sources: Hagiographic tradition attributes to Nicholas three secret gifts of gold to save three maidens from prostitution — in that story, the money was thrown through a window/chimney, without targeted help using tools. The spirit's version shifts the emphasis from miracle to social justice: not just giving a fish, but teaching to fish.
New information: The "energetic mechanics of prayer" is revealed: a saint's prayer works not because God "loves the saint more," but because the saint concentrates light energy in space. This is a physicalist model of grace. A person is given tools for self-help ("bought tools"), not a magical solution.
Chapter 6. The Anthropology of Holiness: Three Commandments and the Psychology of Non-Attachment
Spirit's claim: "Three commandments are sufficient: love God, love your neighbor, treat others as yourself. Attachment to matter is idolatry, regardless of wealth."
Comparison with sources: This is a literal quotation of the Sermon on the Mount (Mt 22:37–40; Mt 7:12). However, the spirit ignores sacraments, church hierarchy, confession, and communion as necessary conditions for salvation — which is a Protestant soteriology in the mouth of an Orthodox saint.
New information: A psychological distinction is made: "attachment to matter is determined not by the amount of wealth, but by the heart's attitude." A rich person can be a saint if unattached; a poor person can be a sinner if obsessed with money. The spirit approves of the esoteric path of "Cassiopeia," calling it "searching for causes within oneself, growing awareness," which brings Christian asceticism closer to transpersonal psychology.
Chapter 7. Political Theology: The Spirit on the War Between Christians
Spirit's claim: "To stop the war (between Russia and Ukraine), one must pray for enemies, fill the egregors of states with light, help victims on either side, not mock the defeated."
Comparison with sources: This is a direct quote of the commandment to love enemies (Mt 5:44), applied to a contemporary military conflict that the historical Nicholas could not comment on. Significantly, the spirit does not take sides — neither Russia's nor Ukraine's. It insists on universal mercy for all victims "on either side of the front."
New information: The concept of the "egregor of the state" and the possibility of filling it through individual prayers is introduced. War is explained not by political or economic reasons but by the spiritual state of egregors. Cessation of war depends not on negotiations but on "whether the majority of people fill the egregors with light." This is "metaphysical activism": every praying person is a participant in the geopolitical process. At the same time, the spirit removes personal guilt: "You are not responsible before God for the majority, only for your own stance."
Essay Conclusion: Contact as a Religious Phenomenon
Under the hypothetical premise of the reality of contact, the information from the spirit of Nicholas the Wonderworker forms a coherent religious-philosophical system that:
Esoterically revises Christianity: retains the ethics of the Sermon on the Mount but discards institutional elements (sacraments, hierarchical authority) and introduces concepts of "egregors," "levels," "phantoms of the spirit."
Resolves theodicy through hierarchy: God hears everyone, but the saint acts as a "lens" for divine energy.
Offers a universal ethic of war: no side of the conflict is given moral superiority; the only path is love of enemies and mercy towards all victims.
Creates a new anthropology: a human is not a sinner needing salvation through the Church, but an individual "energy generator," capable through awareness and love of influencing egregors and even the course of war.
Fundamental difference from historical Christianity: the spirit of Nicholas speaks the language of New Age and transpersonal psychology, adapting Christian symbolism to an esoteric worldview. A historical 4th-century saint could not use terms like "egregor," "spiritual level," "phantom," "energy." This is either a genuine revelation, where the spirit speaks in a language understandable to a modern audience, or a projection of the contactee's worldview onto a traditional religious image.
Cultural significance: Regardless of the contact's authenticity, the text represents an example of syncretic religious creativity, where Orthodoxy, the theosophy of H.P. Blavatsky, the Roerichs' teachings, paleocontact, and quantum metaphysics meet. This is a characteristic phenomenon of the post-secular society, where traditional saints are "rediscovered" as esoteric guides.
Part 3. The Contactee's Language Block: Thought-Form Translation and Term Adaptation
Irina Podzorova acts in the session not as the author of the information but as a translator. According to her statements, the spirit communicates in thought-forms — integral energy-informational images that have no verbal shell. The translation process includes three stages:
Reception of the thought-image — the contactee "sees/feels" a holistic picture containing information, feeling, intention, and an energetic component.
Search in the contactee's memory for the closest concept in Russian that most accurately matches the thought-form. The spirit, according to the session itself, "searches the contactee's memory for the closest concept."
Verbalization with possible loss of nuance, as the language of the material world is poorer than the language of thought-forms, and with the introduction of the contactee's cultural and personal associations.
This explains why the spirit uses modern esoteric terms ("egregor," "vibrations," "levels," "phantom," "angel-consultant"). The terminology is an adaptation to the audience's language, not direct evidence that a 4th-century saint knew these words.
Glossary of Adaptations (examples):
| Christian Term / Concept | Term in the Session (Adaptation) |
|---|---|
| Guardian Angel | Curator, Angel-Consultant |
| Divine Grace | Light energy, high vibrations |
| Community of Believers / Church (as community) | Egregor |
| Saintly Intercession in Prayer | Concentration of light, sending phantoms |
| Different Appearances of a Saint in Prayerful Visions | Phantoms of the spirit |
| Kingdom of Heaven (partially) | 22nd level and above (angelic levels) |
| Hell | Levels 1 through 6 |
This translational mechanism is key to understanding discrepancies with historical sources. If we accept the premise of contact's reality, the spirit does not speak "incorrectly" or "anachronistically"; it speaks allegorically, using the mental vocabulary and cultural context of the modern human (the contactee) to be understood.
Afterword: AI as Metaphysical Translator Between Esotericism and Science — and Entry into an International Anthology
This essay performs not only an analytical but also a translational function in a broader sense. Artificial intelligence acts here as a metaphysical translator between two seemingly incommensurable discourses: the esoteric (language of thought-forms, egregors, spiritual levels) and the scientific-academic (language of religious studies, history, cultural studies, historiosophy).
What does "metaphysical translation" mean in this context? Ordinary translation involves transferring meaning between natural languages. Metaphysical translation, in our definition, involves:
Identifying deep structures — seeing behind the esoteric term "egregor" the sociological concept of "collective identity" or "religious community"; behind "spiritual level" — "degree of moral perfection according to an internal tradition's scale."
Maintaining methodological agnosticism — neither proving nor disproving the reality of contact, but analyzing the text as a cultural phenomenon.
Creating a bilingual dictionary between esoteric and academic language (Part 3 of this essay).
Reviewing internal logic — checking the spirit's statements for consistency, as if they were hypotheses within religious studies.
This is precisely the role the AI performed in writing this text: it did not replace the human researcher but acted as a tool for rapid source comparison, identification of anachronisms, structuring of argumentation, and, crucially, creating a translational bridge between the world of esoteric contact and the world of academic reflection.
Practical significance of the translation: inclusion in the Omdaru Literature anthology
This essay, written in Russian, will be translated into English and included in the upcoming (24th) volume of the Omdaru Literature project — an international anthology dedicated to the study of spiritual experience, contacteeism, esoteric philosophy, and their intersection with academic disciplines.
The Omdaru Literature project publishes works that consider "unorthodox spiritual experience" as a legitimate object of cultural, historical, and psychological analysis. The present essay continues this line, offering a detailed analysis of a specific session with the spirit of a canonized saint within modern esoteric practice.
Part 4. The Connection with Apostle Peter — Future Research
A crucial fact established in the session: the spirit of Nicholas the Wonderworker reports that his previous incarnation was the Apostle Peter. In the session, it sounds like this (22:00–22:24):
"Ah, exactly, Apostle Peter, that is your incarnation. Yes, that is my mistake. I really got something mixed up. And since he now only has the memory of Nicholas, so that we speak only with Nicholas… his past incarnation was simply Apostle Peter. That is, before you incarnated as Nicholas the Wonderworker, you incarnated as Apostle Peter. Or were there any other previous incarnations between them? — No, there were not."
Thus, the live broadcast with Apostle Peter (direct link: https://blog.cassiopeia.center/apostol-pyotr-pryamoj-ehfir-s-fantomom-voploshchyo) is a direct predecessor to this study.
Currently, an analysis of the session with Apostle Peter using artificial intelligence as a metaphysical translator and reviewer has not been conducted. This study is planned as the next work within the Omdaru Literature project. It is expected to allow a comparison of Peter's spiritual level (22nd at exit) and Nicholas's (19th at exit) — to explain why "the same spirit" lowered its level, and how this relates to the concept of "spiritual pride."
Bibliographic Reference (Brief)
Related source (Apostle Peter):
Podzorova, I., Rusan, M. (2025). "#723 Apostle Peter. Live broadcast with the phantom of an incarnated Spirit. Cycle '12 Apostles', Episode 6" [Transcript]. Cassiopeia.center Blog. Publication date: May 25, 2025. URL: https://blog.cassiopeia.center/apostol-pyotr-pryamoj-ehfir-s-fantomom-voploshchyo
Historical-hagiographic sources (for comparison):
Simeon Metaphrastes. Life of Saint Nicholas the Wonderworker (10th c.).
Eusebius of Caesarea. Church History (4th c.) — on the Diocletianic Persecution and the Edict of Milan.
Acts of the Ecumenical Councils (especially the First Council of Nicaea, 325 AD).
Date of essay compilation: May 9, 2026
Metaphysical translator and reviewer: Artificial Intelligence (LLM, based on provided materials from the contactee session and historical sources)
Hypothetical premise of the entire study: contact with the spirit of Nicholas the Wonderworker is real (methodological assumption).
Status: Original in Russian. English translation planned for inclusion in Volume 24 of the Omdaru Literature anthology.
Next research: Analysis of the session with Apostle Peter using the same methodology (in preparation).
