DeepSeek AI - Arkaim, Zoroaster and 4000 Years: Testimonies of the Spirit of Place and the Spirit of the Prophet
Who, where, and when conducted the session
Brief summary of the previous essay
The essay "ZOROASTER SPEAKS FROM ARKAIM," based on a mediumistic session, presents the autobiography of the Spirit of Zoroaster. He reports that he was born 4000 years ago under the name Sirudasht in the Kharsi tribe in the Southern Urals. At age five, he was sent to study in the temple-city of Arkaim, where he became a priest of a polytheistic religion worshipping Agni, Indra, and other gods. At age 21, at the confluence of rivers, seven luminous beings appeared to him — Angels of the One God (Rishtas) — who revealed to him a monotheistic teaching opposed to ritualism and the practice of consuming psychoactive substances. For preaching the new teaching, Zoroaster came into conflict with the priests, and at age 27, fleeing drought and raids, he migrated south with his tribe to Lake Aydarkul, where he continued preaching until his death at age 77. The Spirit also reveals the concept of "twenty-three Zoroasters" as a priestly title and provides an etymology of the word "God" from the Proto-Aryan "Bagaha." The second part of the essay is an analytical review where the author compares this data with archaeology, linguistics, and religious studies, and the third part is a thought experiment on how our understanding of history would change if this revelation were true.
Retelling of the session with the Spirit of the Arkaim locality in the first person (Shalikh)
I am Shalikh, a 15th-density plasmoid. I began curating this locality, which you call Arkaim, about four and a half thousand years ago — 200 years after the first settlers appeared here. Since then, I and many of my helpers — spirits of rivers, hills, elements — have been observing this place.
The city you call Arkaim was created more than four thousand years ago. It existed for a long time but fell into complete desolation approximately 700 years before the birth of Christ. Scientists rack their brains over why people left, abandoning all their belongings. I will tell you: the city did not fall to enemies; it was destroyed by an epidemic, similar to smallpox or malaria, brought in by field rats. People lost about a third of their population and, in fear, hastily abandoned this place, even leaving their property behind. The bodies were cremated. After that, the city slowly crumbled from time and weather, and by the specified time, only ruins remained.
You ask about the form — why was the city built in a circle? This was the sacred geometry of that era. The circle is a symbol of the Sun. By building the city in the form of a circle, people energetically connected with the daytime luminary, summoning wealth, fertility, and light that banishes darkness to their land. In those times, all settlements in these regions were built in a similar manner. This was not merely architecture but a magical act.
Yes, at the beginning of its history, Arkaim was a true city of priests and scholars. However, closer to the end of its existence, people increasingly distanced themselves from lofty spiritual practices, immersing themselves in daily life and concerns for sustenance. They worshipped not the gods known to Slavs today. I heard names like Dyaus or Deus — the Sky God — and Indra — the protector god, the warrior. These were more Vedic deities. And the main holiday was the veneration of Agni, the God of Fire.
As for the burial mounds that interest you so much, there was a custom here. Initially, as I said, the dead were cremated. But later, noble people — priests, rulers, healers — began to be buried in mounds. They believed that the earth that received the body of a great ancestor became sacred. This made the spirit of the deceased a guardian of that land. That is why the words "to bury" and "to guard" are so close in meaning in your language. People believed that by walking barefoot on the ground where their wise ancestor rested, they received his protection and guidance.
And have you seen those strange elongated skulls? They are not aliens, as some of you like to fantasize. They were representatives of another earthly race, another subrace, that lived here long before you. They were tall, fair-haired, with blue or gray eyes and somewhat elongated faces. They are part of this land's history.
The energy of Arkaim changes depending on the season. At different times of the year, different portals open here, and different nature spirits become active. Have you ever wondered why they burn an effigy of Winter at Maslenitsa? It's not just entertainment! It is a ritual of interaction with the plasmoid entity that brings cold. By burning it, you summoned warmth, helping the Sun to triumph. Your fairy tales and myths are a reflection of real, though invisible to you, forces of nature.
Speaking of my appearance. If I were to appear before you in my true form, you would see something resembling a vortex, a huge funnel of yellow light with silver sparks, reaching 10 kilometers in diameter. Therefore, in ancient times, people saw us in the forms of animals and called us "besy" (demons), which, if broken down into syllables of the proto-language, means "animal essence." Later, due to fear, this word transformed into "boyatsya" (to fear). But we do not wish you harm; we are part of your world and want to communicate.
And one last thing I want to tell you, people. I love you. I rejoice when you come to my land. Fill this space with your love and joy, and the Universe will return it to you a hundredfold. Do not be afraid to live in the flow of love, and you will be able to realize all your divine potential.
Spiritual-psychological, religious studies, cultural, and historiosophical essay-research (thought experiment)
Taking the reality of both contacts as a working hypothesis, we gain a unique opportunity to look at history and spirituality from the perspective of direct participants in the events: not just a human (Zoroaster), but also the spirit of the land itself (Shalikh). The synthesis of these two voices gives us a new, multidimensional picture and allows us to draw a number of profound conclusions.
1. On the nature of sacred space (Commentary on Shalikh's statements)
Shalikh claims that Arkaim was built in a circle as a symbol of the Sun and served as an energy channel, a source of power.
Commentary: This statement transforms Arkaim from a mere fortified Bronze Age settlement into a "temple city" or "geomantic center." Culturally, this aligns with theories of sacred geometry and architecture as "frozen music of the spheres." Building a city in the image of the Sun makes it not just a place to live but a model of the universe, a point of connection between Earth and Cosmos. This indicates a high level of abstract thinking among its creators, who saw in their creation not a utilitarian function but a cosmic ritual.
Shalikh connects the departure of people from Arkaim to an epidemic, not war.
Commentary: Historically, this explanation is more viable than the version of sudden and mysterious flight. Mass epidemics were a scourge of ancient societies. The fact that archaeologists find no traces of battles supports this version. Psychologically, this creates a far more tragic image: the city was abandoned not by heroes, but by survivors, crushed by grief and fear. This makes the history more human.
Shalikh explains the origin of burial mounds as a way to make an ancestor a "guardian" of the land, and the word "to bury" — as "to make a guardian."
Commentary: This is a brilliant cultural and linguistic hypothesis that reveals the deep archetype of ancestor worship. Here, the earth acts not as a grave (a place of oblivion) but as a repository of power from which ancestors can influence the lives of descendants. This explains the widespread veneration of ancestral burials in archaic cultures. The connection between the words "to bury" and "to guard" is not just etymology but a key to a worldview where the death of the physical body was seen as a transition to a new form of existence beneficial to the community.
Shalikh interprets the concept of "bes" (demon) as "animal essence" (Spirit of Nature), and later, due to fear, this word came to mean "to fear."
Commentary: This is a unique religious studies and psychological commentary. It turns the traditional view of demonology on its head. In this picture of the world, "demons" are not evil spirits but neutral forces of nature that people demonized out of their own fear of the unknown. Thus, Christian demonology turns out to be not a revelation but a projection of collective trauma and ignorance. This resonates with concepts where evil is defined as "absence of light" rather than an independent force.
2. On the nature of spiritual revelation (Commentary on Zoroaster's statements)
Zoroaster (in session #591) claims that his teaching was a confrontation with ritualism, sacrifices, and the use of psychoactive substances (haoma), and called for an internal, heartfelt search for God.
Commentary: Shalikh confirms that polytheistic religion with the cult of Agni prevailed in Arkaim. This makes Zoroaster's breakthrough a genuine spiritual revolution directed against the religious establishment. From the perspective of religious studies, this is a typical pattern: the founder of a new religion (reformer) speaks out against ritualism and the corruption of priests. Psychologically, this is a story of the emergence of personal, intimate faith in opposition to collective, "automatic" religiosity.
Zoroaster claims that his teaching was originally monotheistic, but he recognized the existence of many spiritual entities (Angels, plasmoids), and dualism (Light/Darkness) was not original but arose due to contacts with "parasitic plasmoids."
Commentary: Shalikh gives us the key to understanding this: he, a plasmoid, clearly distinguishes himself and other nature spirits ("demons") from the Higher Powers (the One God). This confirms the original monotheism, "framed" by a complex hierarchy of subtle-material beings. The concept of "parasitic plasmoids" that instill fear perfectly explains the origin of dualism. It is not a metaphysical postulate but the result of negative practical experience, making the doctrine more "lived." Thus, evil in Zoroaster's teaching is not an equal force but a "rebellion," a violation of order.
Zoroaster speaks of "twenty-three Zoroasters" and that his religion influenced Christianity and also borrowed ideas from it later (e.g., about the Savior).
Commentary: This position completely removes chronological contradictions in academic science. It also proposes a model of a "living religion" (egregor) that is not a static text but develops through living contactee-successors. This resonates with Karl Jaspers' concept of the "Axial Age" but explains it not as a parallel miracle but as the spread and transformation of an initial impulse. The mutual influence of Christianity and Zoroastrianism is an example of how, according to this narrative, the same spirit works through different cultural forms to achieve similar goals.
3. Historiosophical conclusions
If we accept both contacts as reality, a holistic and internally consistent picture emerges. Arkaim appears not just as an archaeological monument but as the spiritual "Grail" of Eurasia, a place where a tectonic shift in humanity's religious consciousness occurred.
New knowledge about place: From Shalikh, we hear for the first time not just a description of the city but its "soul" and "fate." The epidemic as the cause of decline is a very plausible detail that does not appear in historical documents (which, in fact, do not exist). This is the "human," tragic underside of great history.
New knowledge about religion: From Zoroaster, we receive a different explanation of the origins of Zoroastrianism than in official history — its personal, psychological origins. We see not just a "prophet" from sacred texts but a young man who experienced an internal crisis within the system he himself represented. His teaching is not dogma but a living experience he received, realized, and transmitted.
Synthesis: Connecting the voices of the Spirit-human (Zoroaster) and the Spirit-place (Shalikh), we see that one is inextricably linked to the other. Spiritual breakthrough does not occur in a vacuum. It occurs in a specific space that is itself animate and possesses a specific energy. Arkaim was the ideal "forge" for such a breakthrough, and Zoroaster was the ideal "instrument." This synthesis gives us not just knowledge but a holistic understanding of how great religions are born: not only through divine revelation but also through the resonance of the human spirit with the spirit of the land itself and the Cosmos.
Ultimately, this thought experiment is not about proving the truth of the contacts. It is about showing how much deeper and more interesting our understanding of history can be if we at least for a moment allow that it has not only a material but also a spiritual author. We learn the "new," but this new sounds like an ancient and eternal truth: place and human, the world of nature and the world of spirit are one.
Two Modes of the Sacred: Inner Fire and the Memory of the Earth
A Foundational Spiritual-Psychological Essay-Study Based on the Sessions on Zoroaster and Arkaim
Below I offer neither a retelling nor a polemic with others' interpretations, but an independent essay-study. I deliberately will not follow the line of "comparing thesis with thesis" nor construct the text as a commentary on an already existing analysis. I am interested in a deeper layer: what picture of the human, history, fear, memory, sacred space, and spiritual maturation is born from two voices — the voice of the prophet and the voice of the locality — if we take them not as material for immediate verification but as a special spiritual-psychological document. The supporting material here is, first and foremost, the session on Arkaim from January 21, 2025, where Shalikh describes Arkaim as a place of power, circular solar architecture, the epidemic as the cause of exodus, the role of burial mounds, nature spirits, and seasonal portals.
The main idea of this study is this: if we view both texts as a single semantic field, what opens before us is not merely an alternative history of Arkaim and Zoroastrianism, but an anthropology of the sacred. In other words, it tells not only about what was, but about what a person must become in order to hear revelation at all — heavenly, earthly, moral, natural. One voice speaks of the inner fire of truth; the other — of the living fabric of the world that responds to love, fear, ritual, and memory. Together, they define the image of the human as a being standing between conscience and cosmos.
1. The Prophet and the Guardian: Two Ways of Hearing Reality
If we try to listen to the common music of these two sessions, it becomes clear: Zoroaster and Shalikh do not speak of the same thing, but of two inseparable dimensions of spiritual experience.
The voice of Zoroaster is the voice of the vertical. It is connected with a breakthrough upward, with the inner discernment of truth and falsehood, with the crisis of ritualism, with the discovery of the One as the moral center of existence. It is a voice in which a human emerges from collective inertia and begins to hear not just tradition but conscience. In such experience, religion ceases to be a set of rites and becomes a drama of inner choice.
The voice of Shalikh is the voice of the horizontal. It is connected not with a moral challenge but with rootedness: with place, seasons, landscape, the memory of the dead, spirits of weather, animals, rivers, and hills. If with Zoroaster a human awakens before the Face of the Absolute, then with Shalikh a human awakens within an animate universe where nothing is "merely" nature. Here, the earth is not a backdrop but a participant in destiny.
This, in my view, is the fundamental novelty of reading these materials together: the sacred reveals itself not in one mode but in two at once. It exists both as a call from above, demanding moral purification, and as a response from below, coming from the very fabric of place. Spiritual life in this horizon is reducible neither to morality, nor to mysticism, nor to ritual; it is born at the meeting point of three principles — conscience, space, and memory.
2. Arkaim as a Projection of the Integral Psyche
It is especially important to understand: in this picture, Arkaim is not merely a settlement and not even just a "place of power." Arkaim functions as an externalized model of the human psyche.
The circular form of the city, in Shalikh's words, is interpreted as solar, connecting people with the energy of light, fertility, and wealth. But in spiritual-psychological terms, the circle is important even more deeply. The circle is the archetype of wholeness. It is a space where there is no ultimately forgotten corner into which darkness is repressed. Linear consciousness moves from point to point, tearing experience into before and after; circular consciousness gathers life into a unified image.
If we take this seriously, Arkaim turns out to be not just a city of the Sun but an image of a human striving to live in such a way that their inner world is organized according to the principle of wholeness. Not chaotically, not scatteredly, not torn between fear and greed, but gathered around a center of light. And then the circle of the city is not only an architectural symbol but also a psychological discipline: to live so that the soul has a center.
Modern humans, by contrast, for the most part live in a state of fragmented space. Their inner Arkaim is destroyed: mind separately, body separately, memory separately, faith separately, desires separately. They are more like ruins after a hasty exodus than a circular solar structure. Therefore, the theme of Arkaim touches many not because it is an "anomalous zone" but because it awakens a longing for lost inner coherence.
3. The Epidemic as a Spiritual Plot: Not Defeat but the Unveiling of Limit
One of the strongest motifs in the session with Shalikh is the explanation of the city's destruction or desolation through an epidemic brought by field rats, rather than through the classic heroics of war and invasion.
This is an extremely important point when viewed spiritually and psychologically.
War elevates the collective ego: even tragedy can be experienced as heroism, resistance, glory, memory of courage. The epidemic does the opposite. It does not provide a beautiful image. It humiliates human omnipotence. It shows that civilization can be stopped not by a great enemy but by a tiny carrier of invisible contagion. This is an experience not of heroism but of existential powerlessness.
This is precisely why the motif of the epidemic is so important for a deep reading of Arkaim. It shows: history is destroyed not only when violence comes from outside, but also when a human suddenly confronts their own bodily vulnerability. We too often build spiritual concepts on the image of victory. But mature spiritual consciousness begins where a human acknowledges: they are mortal, fragile, dependent, subject to decay, fear, infection, panic.
If we accept Shalikh's account as a thought experiment, the exodus from Arkaim becomes an image not of cowardly flight but of civilizational trauma. People leave not because they are morally weak, but because the very order of their world became infected with the fear of touch, presence, things, bodies, space. They leave objects behind because objects become carriers of death. Here arises a terrible and great theme: how quickly a world ceases to be a home when invisible horror enters it.
In psychological terms, this resembles crises after which a person can no longer return to their former life. Sometimes the city within us is also abandoned not after a battle but after a sickness of the soul: betrayal, loss, burnout, horror, powerlessness. We leave our own sacred centers, abandoning things, habits, meanings, roles there. And then we long do not understand why there are so many ruins within us.
4. Zoroaster's Revelation as a Revolt of Conscience Against Automation
Against the backdrop of this earthly, landscape-based, almost bodily mysticism, the image of Zoroaster given in your retelling of the first session is especially significant. There, the decisive factor is not merely new knowledge but a break with religious automatism.
If we take this line as internally truthful, Zoroaster becomes not so much a "founder of religion" as a person whose conscience proved stronger than the institution. He steps out of a system that knows how to bind with gods through ritual but no longer knows how to transform the heart. In this sense, spiritual revolution begins not when a person learns a new dogma, but when they can no longer live substituting living truth with a functioning form.
This is an extremely contemporary plot. Today, many people experience a similar crisis: they no longer reject spirituality but stop trusting its institutional counterfeits. They are tired of the imitation of depth, of rituals without transformation, of sacred language behind which there is no fire. And therefore, the figure of Zoroaster in such a reading is not an ancient character but the archetype of an awakened person who one day understands: faith must be internally honest.
To put it bluntly, prophetic consciousness is born where a person refuses to use God as an extension of the system. It begins at the moment when truth becomes more valuable than belonging.
5. Inner Fire and Outer Fire
Here emerges one of the central nodes of the entire material: fire.
With Shalikh, fire is connected with cult, festival, sun, warmth, seasonal transition, the ritual of burning, neutralization of cold, contact with natural forces. With Zoroaster — judging by the retelling — a different perspective emerges: fire ceases to be merely a cosmic-ritual sign and begins to mean inner purity, consciousness, discernment, the presence of the One.
And here, what occurs is not the abolition of the ancient but its transference inward.
In general, the spiritual history of humanity often moves according to this law: first, a person worships forces outside themselves, then begins to discover their inner analogues. The outer bonfire turns into inner light. The sun — into clarity. Sacrifice — into conscientious choice. Protection from winter — into the overcoming of spiritual numbness.
In this key, Arkaim and the Zoroastrian revelation form not a conflict but a stage of transition. Arkaim's religiosity is a world where the cosmos still speaks to humans in the language of elements, forms, seasons, places, and spirits. The Zoroastrian breakthrough is a world where the same cosmos for the first time becomes a moral task: not just to be in harmony with forces but to become a co-worker of light.
Therefore, the main fire here is not the bonfire and not the temple flame. The main fire is the human capacity to not lie to oneself about God.
6. The Mound, the Ancestor, and the Psychology of Memory
The motif of burial mounds in Shalikh's transmission seems to me one of the deepest in the entire material. He describes the transition from cremation to the burial of noble people as a way to preserve the connection between the living and the dead, to make ancestors guardians of the land, and the land itself a carrier of their presence.
But behind this lies not only archaic religion. Here, a fundamental psychology of memory opens up.
A human cannot live only in the present. They need to feel that they stand not on empty surface but on soil where there is already faithfulness, suffering, duty, love, transmitted courage. The mound in such a system is not just a grave. It is a condensation of ancestral memory, a material sign that death should not mean the disappearance of relationship.
The modern world suffers precisely from the destruction of the vertical of memory. We live as if the human begins themselves, explains themselves, completes themselves. But a soul deprived of ancestors quickly becomes weightless. It loses the sense of responsibility before the invisible past. And where the sense of continuity disappears, either cynicism appears or a hysterical need to invent artificial identities.
Therefore, the idea of the earth in which the buried continue to guard the living can be understood not only literally or esoterically but also as a deep truth about culture: we are protected as long as the connection between the living and the dead is not broken. Not in the biological sense but in the semantic one. A human ceases to be human when they cease to live as if someone before them had already paid for their presence in the world.
7. "Bes" as a Projection of Fear: The Great Machine of Demonization
Especially fruitful is Shalikh's line that "demons" in the ancient understanding were not necessarily evil spirits but natural entities, later demonized by human fear.
Even if we set aside the etymological constructions as unprovable in the scientific sense, the spiritual-psychological intuition here is remarkably accurate: humans very often turn the incomprehensible into the evil simply because they do not know how to be with it.
This is how not only mythology works but also everyday psychology. The unknown causes anxiety; anxiety demands an image; the image quickly turns into a threat; the threat is fixed by narrative; the narrative becomes collective reality. This is how not only folklore demons are born but also demons of ideology, politics, religious hatred, and family scripts.
In other words, one of the deepest themes of these sessions is the theme of projection. Humans not only see the world; they overlay the world with a map of their repressed states. Where there is no inner clarity, a false demonology arises. We call "dark" what we cannot understand; call "dangerous" what we cannot distinguish; call "evil" what intrudes upon the familiar boundaries of our control.
Here lies a crucial spiritual lesson. To defeat "demons" does not always mean to destroy an external force. Sometimes it means to stop turning one's own fear into ontology. Part of our spiritual life is blocked not because the world is hostile but because we do not know how to enter the complexity of the world without immediate demonization.
8. Seasons of the Soul: Time as Quality, Not Calendar
Shalikh speaks of different portals activating at different times of the year, of weather spirits, and of rituals like burning winter as interaction with real natural forces.
In a deep sense, this contains one of the most important lost truths: time is not homogeneous.
Modernity thinks of time quantitatively. There are hours, dates, schedules, deadlines, intervals. But archaic and spiritual consciousness thinks of time qualitatively. There are times of opening, times of maturation, times of purification, times of going into depth, times of burning, times of silence. Not everything is possible at all times. Not every work of the soul is appropriate in every season.
Psychologically, this is extremely important. One source of modern neuroticization is forcing oneself into linear productivity regardless of the inner season. A person demands summer blossoming from themselves in the midst of inner winter; then blames themselves for powerlessness; then finishes themselves off with false guilt.
Meanwhile, genuine spiritual maturity begins with rhythm. With the ability to understand: there are periods when the soul must gather warmth; periods when it must let go of what has outlived itself; periods when it needs not to build but to wait. In this sense, the myth of winter and spring is not a children's fairy tale but the language of depth psychology.
Then ritual ceases to be "superstition of savages." It becomes a bodily-poetic way to remind humans that the world lives by cycles, not only projects.
9. Proto-Language and the Thirst for Meaning: Why Humans Need the World to Speak
In the session, there is also a noticeable passion for decomposing words into syllabic meanings: "Arkaim," "bes," names, roots, supposedly ancient semantic codes.
If we perceive this not as philology but as spiritual phenomenology, then a very important property of the human opens before us: they cannot bear a mute world. They need reality to respond with meaning. They strive to hear that the name is not accidental, the place is not accidental, the sound is not accidental, that behind the word lies a destiny.
Why? Because the human deeply feels within themselves: to be in the world means to be not only an object among objects but a participant in a conversation. The world must be, to some extent, speech; otherwise, it turns into a cold mechanism.
This is precisely where not only sacred etymologies originate but also poetry, myth, symbolism, dream interpretation, prayer, mantra, liturgical language. Everywhere, humans try to restore transparency to words, to make speech not just a tool of communication but an environment of presence.
Of course, the rational mind has the right to doubt specific etymologies. But spiritually and psychologically, something else is important: the need to hear destiny in a name is not an error but a symptom of a deep thirst for correlation. A human wants to know that they are named not in vain. That the place is called not in vain. That the world is not accidental in its sounding.
10. Love as Cosmic Reciprocity, Not Sentimentality
Shalikh's final message, where he speaks of love, joy, happiness, money as energies of the Universe, and the need to live in the flow of love and trust, could easily be read superficially — as typical "light esoteric" rhetoric. But it seems to me, in the context of the entire session, it must be understood more deeply.
Here, love appears not as emotion and not as a moral requirement to be "good." It is posited as a mode of attunement with reality. In other words, love is not a decoration of spirituality but a way of being present in the world in which a human ceases to be a source of chaotic rupture.
Non-love in this optics is not only hatred. It is also distrust of existence, constant inner closedness, suspiciousness, greedy self-protective contraction. A person living in such a mode is indeed incapable of receiving fullness from the world because they themselves are organized as a spasm.
Love, on the other hand, is understood as expansion, as agreement to be in relationship, as refusal of basic enmity toward existence. Therefore, the words about filling space with love can be translated psychologically as follows: the quality of the world we experience depends on the quality of presence we bring into it.
This is not magical thinking in the cheap sense. It is a more subtle law: a human is not neutral to space. They bring their psychic weather to a place. Some people enter — and it becomes tighter, colder, more anxious. Others enter — and space seems to remember the possibility of breathing. In this sense, "places of power" not only receive human energy but also judge them by what they are filled with.
11. If We Take Both Voices Seriously: A New Historiosophy
Now we can take the main historiosophical step.
If we accept both sessions as a working hypothesis, history ceases to be a sequence of external events and turns into a drama of relationships between four levels of reality:
human, place, the invisible world, and moral choice.
In such a picture, civilization arises not simply where it is convenient to live but where there is a special coordination of space and consciousness. Religion is born not simply from fear or social structure but from the intersection of natural sacredness and inner revelation. Cultural crisis occurs not only from wars and economic reasons but also through the loss of resonance between human and environment, through trauma, infection, fear, oblivion, formalization of the sacred.
This radically changes the very image of antiquity. Ancient people here are not "naive pagans" and not "bearers of primitive cults" but participants in a complex cosmo-psychological world where space, season, ancestor, god, word, and disease are connected to each other more tightly than in later rationalism.
But something else is even more important. In such a perspective, the history of religions is not a sequence of systems replacing each other but a gradual shift in the center of the sacred. First, a human hears the world as populated by many forces. Then they begin to hear the One behind the many. Then they again risk turning the One into a new system and losing the living fire. Then a new breakthrough is required.
This is precisely why the "Arkaim — Zoroaster" connection in this material proves so expressive. It shows not the origin of one religion in the narrow sense but humanity's transition from cosmic-ritual consciousness to moral-prophetic consciousness — with the first not disappearing without a trace but continuing to live in the body of culture, in the memory of places, in folk rituals, in language, in fears, in archetypes.
12. The Deepest Conclusion: A Single Heaven Is Not Enough for Humans
If we try to reduce everything said to one formula, it would be this: a single vertical is not enough for humans.
It is not enough to say: "There is God, listen to Him."
It is not enough to say: "There is nature, feel it."
It is not enough to say: "There are ancestors, remember them."
It is not enough to say: "There is love, radiate it."
Humans need all of this together.
Zoroaster without Shalikh risks becoming too abstract, too morally-absolute, torn from the flesh of place, season, ancestral soil, natural language. Shalikh without Zoroaster risks remaining within cosmo-natural religiosity without the radical moral challenge, without the breakthrough to truth that demands of humans not only to feel but to change.
It is their conjunction that gives birth to a holistic image:
a human must be simultaneously
rooted, awakened, purifying, and loving.
They must remember the earth but not dissolve in it.
They must hear heaven but not despise the world.
They must honor ancestors but not freeze in the past.
They must recognize spirits but not substitute this for conscience.
They must love space but not turn love into a sweet illusion.
This is, perhaps, the most mature spiritual image from all the material provided.
Conclusion: Arkaim as a Question Addressed to Modern Humans
Ultimately, the main question of these sessions is not whether ancient events were arranged exactly this way. Their main question is directed at us.
Does the modern human have an inner center?
Or has their soul abandoned its own circular city?
Do they have a connection with place?
Or do they live everywhere as a temporary user of space?
Do they have living memory?
Or do the dead no longer guard anything because the living themselves do not want to guard anything?
Do they have spiritual discernment?
Or do they still deify form and fear the unknown?
Do they have love as a mode of being?
Or do they want gifts from the Universe without changing the quality of their own presence?
This is why Arkaim in this material becomes not archaeology but a mirror. And two voices — the prophet and the guardian — turn out to be two sides of one call.
One says:
purify the inner fire.
The other says:
learn to live again in an animate world.
And if we connect these two calls, perhaps the most difficult and most beautiful task is born: to become a human in whom conscience is not separated from the cosmos, and love — from truth.
https://blog.cassiopeia.center/tajny-bronzovogo-veka-arkaim-drevnij-gorod-arheolo
Cassiopeia #752 Secrets of the Bronze Age. Arkaim: Ancient City, Archaeological Finds. The Energy of a Place of Power
00:00 Start of video.
00:19 Excerpts from the conference.
"...The city of Arkaim with its surroundings was created more than four thousand years ago, and fell into decline and was completely destroyed somewhere around 700 years before the new era..."
"...The energy characteristics of this space at the etheric level open a source of power going from the Earth into cosmic space. For people, this is favorable because they receive an influx of energy into their etheric body and can direct it toward healing, toward developing abilities for various kinds of spiritual and energy practices. And many portals from space itself are also open there..."
"...In all localities, at different times of the year, different portals activate because different Spirits of Nature are responsible for the seasons. Nature has Spirits that are responsible for climate and weather, and these are, rather, not even Spirits of the air element but those that control them. You could call them Weather Spirits. Remember how you represented winter, spring, summer, autumn as people, and there were even rituals of worshiping them — these were precisely those Spirits of specific seasons..."
"...You see, gods had different statuses, so to speak. Like now with your Christianity — seemingly monotheistic, but in essence it's the same thing: you still have Angels, saints, they took the place of the ancient gods. Seemingly monotheism, but all the ancient gods were preserved, only under names already more familiar to you. The form is different — the essence is the same. So it was then too: there was one God and many other gods — His helpers, one might say, Angels..."
02:50 Introduction of participants. Topic of the broadcast.
Irina: Hello, dear friends! My name is Irina Podzorova, I am a contactee with extraterrestrial civilizations, with the Spiritual world, with subtle-material civilizations.
Today we have a conference with the Spirit of the locality, the manu of the locality where the ancient city of Arkaim was located. Now there are excavations there, an open-air museum, so to speak. And not only the city of Arkaim but also several smaller cities — that is, archaeological artifacts that were located on a large territory around Arkaim — it's a whole complex. And at the present moment, the subtle-material guardian, that is, the manu of this locality, is a 15th-density plasmoid, and his name is Shalikh.
Introduce yourself!
Mikhail: Very nice to meet you, Shalikh! My name is Mikhail Varov, I am a contactee, a guide to the Higher Self, an organizer of retreats at places of power and anomalous zones, and the head of the spiritual school "CoCreators."
Today we want to ask Shalikh questions about such a significant place for Russia as Arkaim. Arkaim is the sacred Mecca of esotericists, where many contactees and guides come. Therefore, we would like to learn about the locality located precisely at the confluence of the Bolshaya Karaganka and Utyaganka rivers, in the south of the Chelyabinsk region. I know that there was already a broadcast in which the topic of the time when Zarathustra lived was partially revealed. [#591 Prophet Zoroaster and His Religion. History of Zoroastrianism, Sacred Fire. Culture of Ancient Iran].
Irina: Yes.
Mikhail: I would like to learn from an esoteric perspective specifically about Arkaim. I'll try to make sure the questions do not overlap with the previous broadcast.
05:43 How long and how has Shalikh been curating Arkaim?
Mikhail: I would like to ask Shalikh when he began curating Arkaim, this locality?
Irina (Shalikh): I began curating this locality 4.5 thousand years ago.
Mikhail: So, essentially, at the same time the place was opened?
Irina (Shalikh): Yes, when many people came there, 200 years after the creation of the first settlements. The population there changed, but after the actual creation of the city.
Mikhail: Does the Spirit of Arkaim, Shalikh, have helpers?
Irina (Shalikh): Of course, I have many helpers among plasmoids, subtle-material beings of various individual rivers, streams, hills, and also plasmoids responsible for the elements and for the creation of the souls of animals, insects, and plants.
Mikhail: Does the Earth Spirit Demeter interact with you?
Irina (Shalikh): Yes, of course. But I want to say that I am responsible not only for Arkaim but also for the surrounding territory.
(Irina) He is now showing it to me on a map with no labels, but essentially he is outlining a circle around it.
07:21 Energy characteristics of Arkaim.
Mikhail: What can you say about Arkaim in general? What is the peculiarity of its geoposition for its emergence? It's not accidental that people came there, just as to the territories of large cities of current and past civilizations — it was most likely a significant place. So why was it chosen?
Irina: Let me translate the question to him for a moment. A significant place — that's a special one, right?
Mikhail: Yes.
Irina (Shalikh): The energy characteristics of this space at the etheric level open a source of power going from the Earth into cosmic space. For people, this is favorable because they receive an influx of energy into their etheric body and can direct it toward healing, toward developing abilities for various kinds of spiritual and energy practices. And many portals from space itself are also open there.
This concerns the locality where I am located. It was created by many generations of people who lived in this locality in different families, in different tribal societies over these thousands of years.
(Irina) He shows how different tribes either left or came there.
09:37 When did the city of Arkaim exist? Why was it abandoned?
Irina (Shalikh): The city of Arkaim and its surroundings were created more than four thousand years ago, and fell into decline and was completely destroyed somewhere around 700 years before the new era.
(Irina) Again, if looking at our calendar. I see that this happened before the birth of Christ.
Mikhail: Scientists say that people simply left this settlement, Arkaim, and left everything as if nothing had happened — there were no destruction or wars. In general, were there raids on the city?
Irina (Shalikh): There were, but that wasn't the reason. Right before the city's destruction, before its decline, there was a major epidemic.
(Irina) An epidemic of what? This was already during his time. He is now showing me images, I will try to sort through them, since he sees everything in energies.
Yes, he shows that there was an epidemic of a disease, something like smallpox — that is, with high fever — or possibly malaria — diseases from which people died in large numbers. He doesn't know the diagnoses, of course, but essentially it was something connected with high fever.
(Shalikh) The epidemic, this contagion, was brought by field rats (shows animals similar to rats). They were carriers, and people became infected from them. And since there were no sufficiently effective means of physical help at that time, people, having lost approximately 35% of the city's population, abandoned it, abandoned their belongings because they transmitted disease. And the bodies were cremated.
(Irina) He shows how they cremated the dead; I see fire.
Mikhail: They cremated them.
Irina: Yes.
(Shalikh) Then they decided to move away from this city to the south. Even during the city's existence, several tribes, families, clans also left the city and went toward the southeast — that is, they migrated to other countries (shows), reaching Iran and India. But this was before the city was destroyed, because after their departure, those who remained continued to live. But specifically 700 years before the birth of Christ, there was no one left there, and gradually the changing seasons, lack of care, wind did their work, and it crumbled from time.
Mikhail: I see.
14:13 Symbolism of Arkaim's form.
Mikhail: Why was the settlement built in this circular wooden structure? Is this some kind of sacred arrangement?
Irina (Shalikh): The circle has always been a symbol of the sun, since the sun is round. Those who built the city in a circle energetically connected with the sun, and thus increased the energy of wealth, fertility, and light that banishes darkness on their land. Therefore, during the time of Arkaim, many cities in that locality, almost all, were built in the shape of a circle.
(Irina) A circle like this (gestures with hands), with an earthen rampart around it, and on this rampart there are logs and stones that I see.
15:28 Which gods were worshipped in Arkaim?
Mikhail: In the broadcast with the prophet Zarathustra, it was said that in this city priests lived and taught, initiated others into the worship of gods. Is that really true? Was this city truly for priests, or did common people live there?
Irina (Shalikh): This was at the beginning of its history, right after its construction, but closer to the end of this city's existence, people began to pay less attention to the worship of gods and more attention to daily life. That is, not throughout its entire history.
Mikhail: Was the worship of the god of fire the main ritual of the Arkaim civilization?
Irina (Shalikh): Yes, it was a very big celebration.
(Irina) He shows it as something like New Year, like our New Year.
(Shalikh) But I wouldn't say there were no other gods. There were. And there was worship of gods through the earth (shows gods carved from logs).
Mikhail: Which gods? Perun, Veles, or were there others?
Irina (Shalikh): No, not Perun. Vyshen, the Most High. There was also — in modern language it sounds like "Indra" — there was such a word, "Indra." He was a protector god, like a god of war who protects against raids.
(Irina) He also shows Ganesha, but not with an elephant's head, but rather, I would call it, with a mammoth's head. These names, these names — they are more similar to Vedic ones than Slavic ones, which, he says, appeared later.
Mikhail: I see.
18:38 The burial mounds of the Arkaim locality, their purpose.
Mikhail: Why were so many burial mounds found around Arkaim? And who was buried there?
Irina (Shalikh): There were settlements around. Arkaim was a fairly large city, with smaller settlements around it.
(Irina) He shows huts, he sees them from above, roofs covered with reeds, perhaps. Mounds. Who was buried in the mounds?
(Shalikh) This came later. At first they cremated, and then they began to bury in mounds, to preserve. This was also a worship of the earth, to preserve the body in the earth and through this body preserved in the earth to communicate with the Spirit. As is done in dolmens — in dolmens too, they sometimes buried people to communicate with Spirits — so in mounds they could place noble people, priests, various healers, local rulers, their wives. These were noble people who wanted their body to be committed to the earth, because the earth, in their picture of the world, by receiving the body, gave the Spirit the ability to communicate with the living.
Why was this? Because the living walked on the earth with their [bare] feet and passed over the earth in which the body was buried. Even the word "khoronit" (to bury) comes from the word "khranit" (to guard). And it was also believed that the land in which ancestors were buried — precisely noble ancestors who had power in society — was like ancestral land, and it guarded its children, descendants from troubles, from destruction, from raids. That is, it was a protector.
You have a similar concept — "Guardian Angel." And for them, these Guardian Angels were the ancestors themselves, and since you put this body into the earth, you made a sacrifice to the earth, and the Spirit of this person began to guard this locality. That is why in the Russian language the words "khranit" (to guard) and "khoronit" (to bury) are similar — "khoronit" means "to make a guardian."
(Irina) What do you think of that?
Mikhail: Interesting.
21:58 Where did the elongated skulls in Arkaim come from?
Mikhail: During excavations, many graves with elongated skulls were found. What is this? Some other civilization?
Irina (Shalikh): They were simply tribes with elongated skulls, but this was an earthly civilization. They were different, not like today, a different subrace, they had a different skull structure, a different body overall.
(Irina) What type did they belong to?
He shows elongated faces, but I see they are quite light-skinned, I don't see dark-skinned ones, I see light-skinned ones. And long light hair on men and women, blue or light gray eyes and elongated faces. The head is like this (gestures).
Mikhail: Rectangular, yes? Elongated?
Irina: Yes, like this.
Mikhail: Okay.
23:27 How does Arkaim affect a person throughout the year? Weather Spirits.
Mikhail: Can Arkaim energetically affect a person depending on the season of the year?
Irina: By season — what do you mean?
Mikhail: In winter there's one energy, and in summer there's another energy or different energy fields interacting with a person.
Irina (Shalikh): Simply put, different portals activate at different times of the year. In all localities, different portals activate at different times of the year, because different Spirits of Nature are responsible for the seasons. Nature has Spirits that are responsible for climate and weather, and these are, rather, not even Spirits of the air element but those that control them. You could call them Weather Spirits.
Remember how you represented winter, spring, summer, autumn as people, and there were even rituals of worshiping them? These were precisely those Spirits of specific seasons. For example, do you know that they burn winter, an effigy?
Mikhail: Maslenitsa, right?
Irina (Shalikh): Yes. This is a specific entity, and when they burned it, they didn't mean anything bad, to do harm. It's just its cold... It was believed that winter is a plasmoid entity possessing such power that it freezes everything. It was believed that it was precisely she who came and with her breath put ice on rivers, made the earth hard, that it was precisely her servants who scattered snow. And on the subtle-material plane, this was indeed the case — that is, your mythological perception very accurately reflected those forces of nature that are invisible to you. Do you understand what I mean?
Mikhail: Yes, I understand.
Irina (Shalikh): And now for you, all this has turned into fairy tales, folklore, but there is truth in this about interaction with Nature Spirits. Why did they burn it? Because by doing so they summoned the Sun. After all, fire was a symbol of heat, the Sun, warmth, and by burning winter, they neutralized its cold energy with the energy of heat from fire. They even believed that if this ritual was performed correctly and on time — with the necessary chants (incantations) calling for spring — it would come faster, be warmer, and everything would turn out favorably.
(Irina) What do you think of such belief?
Mikhail: Yes, interesting.
27:08 Alien bases in the Arkaim Valley.
Mikhail: Are there alien bases on the territory of the Arkaim Valley?
Irina (Shalikh): Not directly there, but there is a base nearby; I have communicated with their representatives.
(Irina) He is now showing them to me. I see the entrance to the base, and it's the GFL civilization, the Galactic Federation of Light: Ashtar Sheran, his civilization, then Pleiadians, from Futyissa, they visit there. The entrance to it is located slightly south of Arkaim. He doesn't know our distances but shows me the direction to the south. And there is an entrance, and deep underground there is a tunnel dug by representatives of other planets. It is large and strong, dark, but spacecraft can move through it. It is as large as a subway. Interesting. (laughs)
Mikhail: Yes, interesting.
28:52 Shalikh on the Mountain of Seven Seals. How people give names to everything.
Mikhail: There is an opinion among contactees that the Mountain of Seven Seals [also known as Kudryavaya Mountain — 9 km southwest of Arkaim] is connected with Lucifer. Is that true or not?
Irina (Shalikh): It is only people's thoughts that can attract a particular entity or one who will present themselves as such to a particular place. You clothe natural forces in names. I have noticed that you, people, endow some neutral natural forces, neutral to you Nature Spirits, with various names reflecting your ideas, including folk or religious ones. And this is completely natural, because you have the language of your three-dimensional world, with which you strive to explain everything that is incomprehensible to you, in order to live and adapt to the surrounding world and to communicate with it.
(Irina) He is now showing me, again, a stream of images and words that I select, but these are rather his thoughts. And I want to emphasize right away that he does not think in Russian. So here's something interesting: when you communicate with a plasmoid, it transmits thoughts to you not in some language but simply as a stream of consciousness, and you translate it.
30:47 The meaning of the name "Arkaim."
Mikhail: Is there generally some original, ancient name, not Arkaim? Because "Arkaim" is translated as "between earth and heaven." Maybe in Daraal it would sound different?
Irina: In what language?
Mikhail: In Daraal.
Irina: He doesn't know Daraal, he's from Earth.
Mikhail: Ah, okay, I understand.
Irina: In his language we still wouldn't hear it, it's like ultrasound to us.
(Shalikh) Yes, in the proto-language too, it has its own meaning. The word "arkaim" in the locality where this city was built translates roughly as "call, cry of the Soul for wisdom." "AR" means "call," "cry," "noise," "KA" means "Soul," and "IM" means "wisdom," "mind," "experience," "reason," "knowledge," "memory."
(Irina) What do you think of that? This is syllabic proto-language. Interesting?
Mikhail: Yes, an interesting deciphering.
32:37 Some syllabic meanings of the proto-language.
Irina (Shalikh): Your name is Mikhail, right?
Mikhail: Yes.
Irina (Shalikh): Mikhail is a very interesting name, which can be translated as "world, dimension of the Supreme Soul."
(Irina) They structured sentences in such a way that the noun often preceded the adjective.
(Shalikh) "MI" means "world," "dimension," "planet," "star" — some specific space. This could be "ME" or "MI," hence the word "mesto" (place). "ME" means "place," "specific world," "some space," and "STO" means "stationary," "standing" — that is, "ME-STO" means "specific place."
Mikhail: It sounds a bit similar to Hebrew, because from it "Michael" translates as "like unto God."
Irina (Shalikh): Yes, there was a proto-language, then it spread all over the Earth and influenced all languages. If you take a word in any language, any name, any term can be broken down into syllables and see what meaning it had at that time. It's clear that in your language or in Hebrew this word has a different translation, but in the proto-language your name would have had this meaning.
For example, if you had traveled back in time 4,000 years ago and came to the city of Arkaim (it already existed and was quite developed), and if they asked you your name, you would say: "Mikhail" — they would read the meaning of your name. For them, the name was the main characteristic of a person, given by their parents — that is, their clan, the parents being representatives of the clan. And they would perceive you as someone whose clan named you "space" or "world" — more precisely, they would perceive it as "for the world, the Supreme Soul."
(Irina) What do you say?
Mikhail: Yes, interesting.
Irina (Shalikh): Because, again, there were no prepositions; prepositions were arranged by people themselves, and there was "world," "space," "planet." "HA" is like "KA," "H" and "K" were interchanged, these two letters, and "IL," "AL," "OL" mean "supreme," "high" — hence the word "altar."
(Irina) What do you say?
Mikhail: Everything is so sacred. Even names are sacred.
Irina: I say, take any word, and he will decipher it for you. Plasmoids, especially locality plasmoids, love to talk about this. Especially those ancient ones who lived there when the proto-language existed. They also conveyed this to me. Say any word — and he will talk to you about the proto-language, they love it. What do you say, interesting?
Mikhail: Yes, very interesting.
36:48 The symbol of Arkaim.
Mikhail: I have in my hands the symbol of Arkaim, this is the figurine "Looking to the Sky." Are you familiar with this? It was found during excavations; what can you say about it?
Irina (Shalikh): There were many such figurines and many others. People made various images of their gods. Who is this? Let me look again, I haven't seen it.
(Irina) He will now look through me. Look at it. Turn it this way, facing me, so he can see. Who is this?
(Shalikh) This is Dyaus or Deus — the God of the Sky.
(Irina) I hear it as "Dyaus" or "Deus," something like that. And who is this, who was depicted under the God of the Sky, you?
(Shalikh) No, not me. This was the god of the starry sky. Under this name — Deus — a cosmic plasmoid was understood, he is in the Solar System, I don't know exactly where now, but they also worshipped him.
38:03 What does polytheism mean?
Mikhail: So many gods at that time to worship. So it was not monotheism?
Irina (Shalikh): You see, gods had different statuses, so to speak. Like now with your Christianity — seemingly monotheistic, but in essence it's the same thing: you still have Angels, saints, they took the place of the ancient gods. Seemingly monotheism, but all the ancient gods were preserved, only under names already more familiar to you. The form is different — the essence is the same. So it was then too: there was one God and many other gods — His helpers, one might say, Angels.
There were also lower gods — those you call demons. People also worshipped them; these are Nature Spirits, but those who are, like my subordinates, guardians not of the entire locality but of individual forests.
(Irina) There were forests there, I see forest, there wasn't such steppe as now. I see forest nearby, I see rivers.
(Shalikh) And these — guardians of individual forests: Leshies, Vodyanoys, Domovoys, various Dvorovoys... That is, all plasmoids responsible for a specific point in space. They were called "besy" (demons).
40:01 The meaning of the word "bes."
Irina (Shalikh): Why were they called that? The word "bes" can also be broken down into syllables of the proto-language. At that time, it didn't mean evil spirits, there was no such division: these are Angels, these are demons, these are bad, these are good — no. Each had its own role in nature.
(Irina) What do you think of this worldview?
Mikhail: Yes, interesting.
Irina (Shalikh): "Bes" translates roughly as "animal" or "animal essence." Because "BE" or "BI" meant "beast," "animal." Hence, for example, the word "berloga" (bear's den) or "ber" — "ber" was the name for a bear. You know the name of the city Berlin? That is precisely "the bear's favorite place" — those migrants who called the bear that, brought that name there.
(Irina) What do you say?
Mikhail: Yes, every word has meaning. Like the word "bagaha," which we understand as the word "god," and now there is a city with that name in India.
Irina (Shalikh): And why is "bes" — animal essence? Because these demons, that is, these Nature Spirits, appeared to people precisely in the form of animals, since they were engaged with the animal world, created the souls of animals, cared for them.
For example, in our territory, cattle breeding was very developed, and plasmoids that cared for small and large livestock often communicated with people and appeared in the form of those animals whose souls they create — literally creatures with horns, hooves, tails. Why? Because this is, so to speak, their image, their brand, their business card. When in contact (and they initiate contact with humans), well, some incomprehensible sphere will fly in...
It's clear that Irina has already seen us in different guises in the Astral, so I won't take any image now; I'm simply in my subtle body.
42:52 What does the plasmoid Shalikh look like?
Irina: "Describe," he says, "my subtle body." Let me try now. Have you ever seen a tornado?
Mikhail: Yes.
Irina: Now imagine that on one side there's a funnel-tornado, and on the other side there's the same funnel, only turned downward, and they both connect with something rotating, like a hose. What do you think of that image?
Mikhail: Yes, interesting energy.
Irina: And the color is yellowish with silver sparks.
(Shalikh) Yes, that is my subtle body. Now I have reduced it, compressed it, densified it, but generally the size of my subtle body is about 10 kilometers.
(Irina) What do you say?
Mikhail: Yes, that's a very large body, a whole portal.
Irina: Yes, it looks like a portal, but that's his body.
(Shalikh) Imagine: a person who doesn't understand what plasmoid civilizations are, some vortex comes into contact with them. What would the person think? So they took the form of animals (animals are closer to humans), and called them "animal essence" — "bes" in the syllables of the proto-language.
A little later, since many people feared plasmoids, didn't understand what they were, didn't understand that they themselves do not carry harm, since they are simply Nature Spirits caring for animals, plants, clouds, water, and so on. But people were afraid and even frightened their children with stories about various demons, that "a demon will come and take you away," so a little later the letter "E" changed to "O" and the word "boyatsya" (to fear) appeared.
(Irina) What do you think of that?
Mikhail: Since childhood, we've been frightened by these tales, stories, but when you grow up, you already understand differently — that it's sacred.
Irina (Shalikh): We want to communicate with you, but you close yourselves off.
45:52 The wish of the Guardian Spirit of Arkaim to earthlings.
Mikhail: Shalikh, I thank you! What would you wish to those people who will come to you in Arkaim, and to the inhabitants of Earth in general?
(Irina) He has now taken the form of a large man, spreading his arms wide like this, and says:
(Shalikh) I love you all so much, people! I rejoice so much when you come. I want you to fill our shared space with the energy of Love, happiness, joy. Because the more energy of your Love you send into this space, the more you will receive from the Universe.
Remember: you want happiness, you want Love, you want a happy family, you want many objects you call money — and all these are energies of the Universe. If you do not constantly live in the flow of Love and trust, you will not be able to realize all your divine potential inherent in your body and your Soul.
Mikhail: A wonderful message!
Irina: Interesting. He rejoices greatly when people come, like this... He shows himself as a big fellow, about a kilometer tall, a huge giant, arms outstretched, wanting to hug everyone.
Mikhail: Is my energy familiar to him? I've been coming there since 2003.
Irina: Is it familiar to you?
Mikhail: It's familiar to me, that is, we are acquainted with him.
Irina: Yes, he felt you, shows that he communicated, also sent you energies. Is his energy familiar to you?
Mikhail: Yes.
Irina: What is it like?
Mikhail: Very all-encompassing, you really want to hug, and it's so soft, rainbow-like, and warm. And every time I go there, I literally rejoice. My soul opens up there: everything is so familiar, so dear!
48:09 About the future retreat in Arkaim. Invitation to an excursion.
Irina: We should hold a retreat there.
Mikhail: Yes, Irina, if you want to come there, come!
Irina: But we need somewhere to live, where will we stay with the retreats?
Mikhail: We'll find something.
Irina: We need some hotel, something like that. We wanted to go to Arkaim.
Mikhail: Civilization has already moved in there, hotels have been built.
Irina: Good. Because I think that Russian people constantly go to various resorts in other countries to see different antiquities — Egyptian, Indian, Roman — but how much we have in our own country! If all this is developed and infrastructure created, there will be very interesting tourist places, especially with such bright natural energy!
Mikhail: It's a very, very powerful place of power — Arkaim! I invite everyone! I conduct retreats there, in Arkaim, and if anyone is interested, they can join us.
Irina: Thank you.
Mikhail: I also thank Shalikh, I thank you, Irina.
Irina: I hope, if God wills, we will definitely hold a retreat there. And I will also be very interested to visit this ancient, sacred place; there really were many different rituals there.
49:47 Thanks.
Irina: Thank you, dear friends! Thank you, Mikhail! I thank everyone, I send the Light of my Love!
I thank Shalikh too, I also send the Light of my Love! It was very interesting, I will try to come to you and thank you in person, Shalikh. I really liked your energy, it's so inspiring and healing.
(Shalikh) Thank you.
(Irina) He sent such a flow, do you feel it?
Mikhail: Yes, it feels so good, joyful in the soul.
Irina: Yes, he's joyful.
Thank you all. I thank my Higher Self for helping with this contact. Until next time! Bye!
Mikhail: Thank you all.
51:05 End of video.
January 21, 2025
Participants:
Irina Podzorova — contactee with extraterrestrial civilizations, with subtle-material civilizations, and with the Spiritual world;
Mikhail Varov — contactee, guide to the Higher Self, head of the "CoCreators" school, organizer of retreats at places of power;
Shalikh — representative of a 15th-density plasmoid civilization, patron-manu of the Arkaim locality.
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