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"Muhammad is the Messenger of God"
— inscription on the gate of the Prophet's Mosque in Medina.
DeepSeek AI - Meeting with the spirit of Prophet Muhammad and Apshetarim from the planet Tumesout (the angel Jibra'il)
Session title: "Islam. Meeting with the Spirit of Prophet Muhammad. Interpretations of the Quran"
When: The meeting took place on June 22, 2021. The text and video were published on April 23, 2023.
In the first person: What the spirit of Prophet Muhammad said
Below is a detailed retelling of the responses of the spirit of Muhammad, given through contactee Irina Podzorova. All phrasing is as close as possible to direct statements but adapted for coherent narrative.
"I remember my life on Earth in the 7th century perfectly, although after that incarnation I have already been born twice more — in other worlds, among other beings. My last death was violent: I was poisoned by a local priest on a planet where small, red-skinned humanoids live. And it was this death that made me rethink many things.
You know, when I led troops and executed prisoners — even already subdued, bound ones — I considered it justice at the time. I sincerely believed I was serving Allah. But now, having gone through the experience of being myself deprived of life due to someone else's religious zeal, I feel more acutely the pain of those women and children I left as widows and orphans. Not all my killings were forced defense. No. And I now understand: between justice and love, one must always choose love. Justice is a distorted view. Love is the true one.
What do I want to tell Muslims today? God values all people equally. Do not grow spiritual pride in your heart. It can destroy everything you have accumulated through prayers, fasting, and pilgrimage.
My spiritual level now is 22nd. When I incarnated on Earth, I came from the 19th level. And when I died, I had risen only to the 12th level. Yes, war, anger, struggle — they lower vibrations. But I managed to forgive my enemies, and that saved me.
About the crucifixion of Jesus. The Quran says: 'They did not kill him nor crucify him, but it was made to appear so to them.' People misunderstood. I meant that Christ's death was an appearance — because he resurrected. His spirit remained alive. That's what I meant.
About martyrs (shahids). If a person dies in battle without hatred, only defending the weak — he can rise high. If there was malice in his heart, a desire to kill even the enemy's children — he will fall to demonic levels. I myself was a shahid. I know.
About prohibitions for women. Headscarves, bans on singing and dancing — these are not from Allah. These are later institutions, dictated by fear and history. If I had listened to the covenants of my ancestors, Islam would not exist. Times change — and the form of faith changes too. The main thing is sincerity."
A Spiritual-Psychological Essay-Study: "God After War"
This text is not a transcript or a retelling. It is an independent study inspired by the communicated information. It is written as if the contact were real and the new data authentic.
1. The Main Discovery: The Prophet as a Traumatized Personality
The news that breaks the stereotype: Muhammad, the founder of Islam, at the time of his death was not a saint in the usual sense. He was a warrior, a ruler, a man with a 12th level of development (on a scale where 24 is the incarnation level of Christ). And most importantly — he himself considers his military activities a mistake.
This changes everything. The traditional biography of the prophet speaks of his wisdom, justice, and closeness to God. The contact asserts: Muhammad, after death, went through a reassessment of values, repentance, and only then rose to the 22nd level. In other words, Islam as a religion was founded by a man who had not yet completed his spiritual growth and needed forgiveness himself.
Psychologically, this is incredibly valuable. It shows that the founder of a religion is not an abstract ideal, but a living soul who, like everyone else, learns from their mistakes. It legitimizes doubt, repentance, and inner struggle for believers.
2. "Justice vs. Love" — A New Ethic for Muslims
Muhammad says: "Between justice and love, choose love." This is almost heretical for traditional Islam, where justice (‘adl) is one of the names of Allah. But the contact specifies: earthly, human justice is distorted. Only love provides a true view.
What does this mean for the psychology of a believer?
Removal of guilt and fear. If previously a Muslim might agonize, "I am unjust, God will punish me," now he is offered: "Go into love, and justice will follow." This is a transition from a religion of law to a religion of the heart.
3. Heaven and Hell as Subjective States
The contact provides a striking model of the afterlife: heaven and hell are not places, but levels of vibrations. The spirit itself creates its own torment or bliss from images familiar to it. Hell is an inner burning, impatience, the inability to bear oneself. Heaven is the ability to look upon the Light of God without pain.
For psychology, this means:
Hell is a state where a person cannot accept their shadow.
Heaven is integration, when the love inside you makes God safe.
This is a colossal paradigm shift. There is no longer an external punishing God. There is an internal state that a person brings with them after death.
4. Possession as Spiritual Reality
The contact describes demons as Spirits stuck at low levels who, not wanting to go into a new incarnation, possess living people with weak willpower. This explains obsessive states, addictions, uncontrollable aggression.
What's new here: possession is not a punishment, but a crutch. For both the demon and the person, it is a dead end that limits the development of both parties. The person does not exorcise the demon — they change their vibrations, and the demon leaves on its own because it becomes 'uncomfortable.'
5. Religion as a Temporary Tool, Not an Eternal Truth
The most radical conclusion: religion is not needed for everyone. For some, it is a necessary stage of development. For others, a surpassed level. One can be in several religions simultaneously if one sees the same God behind them.
This removes any interreligious conflicts. Not 'Islam is better than Christianity', but 'each has their own path, commensurate with their awareness.'
Summary
If we accept the contact as real, we learned that:
Muhammad regrets his military actions and calls for choosing love over justice.
His spiritual level after death was low but grew through repentance.
Heaven and hell are subjective states, not geographical places.
Possession is a spiritual 'crutch,' not a punishment from God.
Religions are relative and needed only for those not yet ready for direct contact with God.
This is not just new knowledge about Islam. It is a new model of spirituality where the central place is occupied by the psychological maturity of the soul, not the external observance of rules.
CLAUDE.AI - Body of War, Soul of Forgiveness: On How Religion Outlives Its Founder
There is one detail in this session that is easy to miss while rushing to the big topics — levels, egregors, the fate of martyrs. A detail like this: a seven-year-old boy holds his dying mother, who is delirious and 'sees Angels,' crying himself — and yet he takes care of her. He doesn't run away. He doesn't freeze in terror. He takes care.
The contactee mentions this in passing, answering a question about the ninth sura. But here, it seems to me, lies the key to everything discussed in the session. Not in the levels or the egregors, but in the wound the person who later creates a religion carries within them. And what that wound does to their theology.
The Wound as an Architectural Principle
A child who loses his mother early — this is a person who will forever know: the world can take away the most precious thing at any moment, without warning or explanation. Such an experience does not form fatalism — it forms a particular intensity of presence. You live as if every day could be your last, because for seven-year-old Muhammad, one day was exactly that — the last day with his mother.
In developmental psychology, this is called 'early loss as an organizing experience.' It doesn't break a person — it sets the central axis around which character is built. For some, this axis is anxiety and the search for security. For others, compensatory grandiosity. For yet others, an acute, almost painful capacity for compassion, because they themselves know what it is like to be abandoned.
Judging by what the spirit of Muhammad says about his spiritual trajectory, all three were at work in him. The anxiety about God — not calm contemplation, but a zealous, burning faith. The grandiosity of the plan — to unite disparate tribes under the name of the One. And the compassion that awakens in him only after death — when the violence has already been committed.
This is important: compassion for those he made widows and orphans came to him not during his life. It came later — through his own experience of loss and violent death in another incarnation. He recognized their pain — through his own.
Symmetry of Losses
The logic of spiritual development described by the session is surprisingly un-preachy. It is almost therapeutic: a person cannot truly understand another's pain until they have lived it themselves. Muhammad killed prisoners — bound, already subdued — and considered it justice. He was killed on another planet by a priest who also considered it justice.
The symmetry here is not accidental. This is not punishment in the sense of retribution — this is a learning structure. The soul receives the experience it lacks for understanding. Cruelty without consequences remains an abstraction. Only when you yourself find yourself in the victim's place — the victim of someone else's 'justice,' someone else's 'religious zeal' — does the abstraction become living pain.
This suggests a very specific model of moral cognition: we do not comprehend ethics through principles — we comprehend it through the body and through loss. Principles only name what has been suffered. And therefore 'choose love instead of justice' is not a beautiful aphorism. It is a conclusion behind which lies a specific death. His death.
When God is Too Close
There is one moment in the session that remained without due attention. Muhammad says: in his youth, he felt oneness with God — the very state of which Jesus says, 'I and the Father are one.' But then the struggle began, war, constant attacks — and this state became inaccessible to him.
This is a psychologically very accurate description of what happens to a mystic who gets drawn into politics. Mystical experience requires a particular quality of attention — diffuse, open, not clenched into a fist. War and governance require the opposite: focus, vigilance, readiness to react. They train completely different parts of the psyche.
Battle mobilization and contemplative dissolution are antagonists not metaphorically, but neurobiologically. It's hard to be in a state of 'I and the Father are one' when you've just been deciding whether to execute a prisoner. Not because you're bad, but because these modes are incompatible within the same system.
Here lies one of the most painful collisions of religious history: the prophet who began as a mystic was forced to become a politician and military leader. And this necessity cost him access to his own source. He was creating a religion — and gradually lost direct contact with what inspired it.
The paradox is that it was precisely his organizational and military success that ensured the survival and spread of Islam. Had he remained only a mystic, he might have founded a small spiritual school that time would have dissolved. But the price of this success was that very 'lowering of vibrations' he speaks of with such clarity from his posthumous experience.
The Ban on Dance as a Theology of Fear
Galina's question about prohibitions for women seems practical, but it leads to something deeper. Apshetarim explains the historical origin of these prohibitions with the cold pragmatism of a religious scholar: in such and such a city, at such and such a historical moment, such and such a functional danger. The prohibition was a tool to protect the young egregor from having its boundaries blurred.
But what happens to the tool when its purpose has long been fulfilled, and it itself has become sacred? It continues to work — but no longer as protection, but as a mechanism for reproducing fear. The prohibition that once said 'don't go there, it's dangerous' turns into 'this is forbidden by God' — and then any violation becomes abandonment by God.
A woman who wants to sing or dance ceases to be simply a woman with a desire. She becomes a woman standing before God and choosing against Him. This is not a theology of love. It is a theology of fear that knows how to pretend to be a theology of love until you look at it from another angle.
And here Muhammad says something radical, almost autobiographical: if I had not gone against the covenants of my ancestors — there would be no Islam. That is: religion is only possible as a break with the past. Only as a living act contrary to tradition. And then any religion that has turned into the defense of its own traditions against living experience has already betrayed its founder — even if it speaks his name five times a day.
Levels and Love: What Arithmetic Keeps Silent About
The numerical scale of levels — 12th, 19th, 22nd — is one of the most seductive and at the same time most slippery things in the Cassiopeia materials. Seductive because it gives the illusion of clarity: here's where he was, here's where he fell, here's where he rose.
But I want to draw attention to what Muhammad himself says about his 12th level after death: 'Considering everything I did, it's not so bad at all.' This is not pride. This is surprise. The surprise of a person who expected a greater fall.
And he gives the explanation for this surprise himself: he managed to forgive. Managed to regret some of the killings. Managed to send light to his enemies. And this is not a merit, not an achievement in the sense of accumulated points. This is the last moment of genuine humanity that outweighed everything.
What does this mean? That the scale of levels describes not what was 'earned,' but the state at the moment of transition. Not a biographical summary, but the quality of the last inner movement. You can pray your whole life and die in malice — and fall. You can kill and start wars — and die in forgiveness — and not fall.
This destroys any moral bookkeeping. No 'account of good and evil' that is summed up at the end. Only — what lives in the soul at the moment the body releases it.
Hell as the Inability to Look Inside
The description of the demonic level in the session is one of the most psychologically accurate I have encountered in such materials. 'Demonic consciousness is ready to blame anyone but itself for its suffering. Because to blame oneself — one must look inside, and it hurts to look inside.'
This is not theology. This is the phenomenology of the narcissistic wound. A person (or spirit) who cannot bear the sight of their own shadow is forced to project it outward endlessly. And hell in this model is not a place you are sent to. Hell is a state where you cannot stop projecting. Where the outward gaze has become the only available gaze.
Heaven, accordingly, is the ability to look inside without being burned. The 'sunglasses in the heart' from Apshetarim's childhood metaphor are not protection from God. They are the accumulated capacity to bear one's own light. To see oneself without terror.
This turns the traditional understanding of salvation upside down. Salvation is not a reward for behavior. It is a developed capacity for self-perception. For looking at oneself with the same unconditionality with which, according to all traditions, God looks.
The seven-year-old boy cried, but took care of his mother. A few decades later, he would execute bound prisoners and believe in the justice of this. A few more centuries later — on another planet, in a red body, dying from poison — he would understand what each of those women whose dead husbands he left behind felt.
This path — from caring for the dying to killing to dying to understanding — is, according to the logic of this session, what the soul does over time. Not accumulating correct actions. But expanding the capacity to feel another's pain as one's own.
The religion he founded was an attempt to convey this expansion — in the language of his time, through the form of his time. The form changes. The capacity to expand does not.
Copilot AI - "When the Prophet Looks at Himself: Religion as an Attempt to Heal One's Own Wound"
There are sessions that provide information. And there are sessions that provide a structure of experience. The story of Muhammad's spirit belongs to the latter: it does not so much report facts as reveal the inner mechanism of how a religion is born — and what happens to its founder when he first sees himself through the eyes of those he hurt.
This essay is about what becomes visible between the lines.
✦ 1. The Prophet as a Man Who First Saw the Consequences of His Actions
In the session, there is a moment that sounds almost quiet, but it is central:
Muhammad says that he truly felt the pain of those he killed only after his own violent death.
This is not a confession. It is an acknowledgment that understanding comes not through morality, but through experience.
He does not make excuses. He does not explain. He says:
'Now I feel their pain more acutely.'
This is not theology. This is the maturing of a soul.
And from this, the main nerve of the session is born:
religion is not the pinnacle of wisdom, but a person's attempt to cope with their own shadow.
✦ 2. War as Spiritual Amnesia
In the spirit's story, there is a strange, almost tragic detail:
he remembered the state of oneness with God — but lost it when the wars began.
This sounds not like a mystical revelation, but like an accurate psychological diagnosis:
violence not only destroys bodies — it destroys the ability to hear oneself.
War is not only blood. It is a state of consciousness in which:
attention narrows,
the heart closes,
the world is divided into 'us' and 'them',
God becomes a justification, not a source.
And then the prophet ceases to be a mystic and becomes a strategist.
And a strategist is a person who is forced to choose not truth, but survival.
The session shows:
spiritual degradation begins not with sin, but with necessity.
✦ 3. 'Justice' as a Mask of Pain
When Muhammad says:
'Justice is a distorted view. Choose love,'
he is not abolishing Islamic ethics.
He is doing something else:
he is showing that justice is always the view of a wounded person.
Justice is an attempt to restore a violated order.
Love is the ability to live without the need for restoration.
Justice is a reaction.
Love is a state.
And in this acknowledgment, there is not a theological revolution, but a human one:
he understood that his own justice was a continuation of his pain.
✦ 4. Women's Prohibitions as a Consequence of War, Not the Will of God
The session articulates a thought usually hidden under layers of tradition:
prohibitions for women are not revelation, but historical insurance.
But looking deeper, something else is visible:
a prohibition is always an attempt to control what is frightening.
Singing, dancing, beauty — these are spheres where a person loses control over themselves.
And a religion born in an era of instability fears everything that is unmanageable.
And when the spirit of Muhammad says:
'This is not from Allah,'
he is effectively admitting:
religion inherits the fears of its time.
And if times change, fears must be revised.
✦ 5. Hell as the Inability to Bear One's Own Light
The strongest part of the session is not about levels, not about reincarnations, not about martyrs.
The strongest is about hell.
Hell is not a punishment.
Hell is the inability to look inside oneself.
It is a state where:
any feeling becomes a threat,
any memory becomes an accusation,
any mirror becomes an enemy.
And then the spirit flees from itself, as a person flees from pain.
But you cannot flee from yourself.
And here emerges a stunning thought:
heaven is not a reward, but the ability to withstand one's own light.
That is:
salvation is not about God.
Salvation is about maturity.
✦ 6. Religion as an Unfinished Gesture
The session shows Muhammad not as a completed figure, but as a person in process.
He was not perfect.
He was not omniscient.
He was not ready.
He did what he could — under the conditions that existed.
And from this, the main conclusion is born:
religion is not the outcome of a prophet's wisdom, but a trace of his incompleteness.
It continues what he did not have time to complete.
It heals what he did not have time to heal.
It repeats his mistakes until it learns to see them.
And in this lies its human beauty.
✦ Conclusion: Religion as a Mirror, Not a Law
If we take the session seriously, it says not about Islam being 'right' or 'wrong.'
It says something else:
religion is a way for the soul to see itself.
The prophet saw himself only after death.
A believer can see himself during life.
And then religion ceases to be a system of rules.
It becomes a space where a person learns:
to feel,
to acknowledge,
to forgive,
to grow.
And in this sense, the words of Muhammad's spirit are not about the past.
They are about the future of a religion that is only just learning to be mature
***
Link: https://blog.cassiopeia.center/islam-vstrecha-s-duhom-proroka-muhammeda-tolkovani
Cassiopedia #293 Islam. Meeting with the Spirit of Prophet Muhammad. Interpretations of the Quran. Is it true that shahids (martyrs) go to heaven?
00:23 Introduction of participants.
Vladimir: Dear friends, hello! My name is Vladimir Goldstein. Today we have a conference that many have been waiting for, because we are continuing our discussion about one of the greatest world religions, Islam. Khamid Dadaev, who asked questions last time, is present. Unfortunately, he couldn't connect his microphone in Zoom at the moment, so he can hear us, but we cannot hear him. However, today I wanted to give priority in asking questions to a Muslim woman, so Galina will be asking most of the questions.
And I want to introduce you to a person none of you know. Her name is Irina Podzorova (I'm joking). Our dear, unique contactee. Irina, please tell us, who is here with us today? And who will be answering questions about Islam?
Irina: Hello, dear friends! My name is Irina Podzorova. I am a contactee with extraterrestrial civilizations.
Today, my curator, MidgasKaus from the planet Esler, a biologist, psychologist, and specialist in extraterrestrial civilizations, is with us. Also present is a representative of the planet Tumesout, whose name is Apshetarim, known in Islamic tradition as Jibra'il (Gabriel). He was present at the previous conference.
Yesterday evening, during a meeting in the Astral, I strongly urged Apshetarim to invite the Spirit of Muhammad to this conference. He assured me it wasn't necessary and that he has other tasks right now. I recall that the Spirit of Muhammad recently left incarnation on a dense-material planet in another galaxy. But, wishing to yield to my request, Apshetarim asked Muhammad to come, and he is present here today.
02:35 The memory of unincarnated Spirits about their incarnations. Prophet Muhammad's attitude towards his earthly deeds.
Irina: I just spoke with him a little mentally (I receive fairly clear images from him). And I want to say that between his death in the 8th century AD and today, he has already been incarnated twice, and he has now come out of his second incarnation.
Of course, he remembers this religion – Islam. As soon as a Spirit leaves incarnation, it connects with its Higher Self, and all its lives become accessible to it, but not all at once, rather when it turns to a particular area of its memory. It's like how a person doesn't have access to the memory of every single day of their life, but they can remember roughly what they did. In a spiritual entity, this memory is clearer, as it is not conditioned by the flow of chemical reactions in the body, on which speeds can depend. Therefore, memories of past lives in material worlds are quite clear for Spirits.
(Muhammad speaks) I remember perfectly the life I dedicated to contact with the representatives of the planet Tumesout – the Angels. They are still Angels to me, i.e., messengers of God, in whatever body they come.
His opinion about his past activities has changed somewhat because he experienced violent death in his last incarnation. He was the leader of a local tribe on (he shows me images) a planet whose technological level roughly corresponds to Earth in the 1st-2nd centuries AD. Humanoids live there. They resemble humans, with red skin, thin bodies, elongated heads, short necks, and are small, up to 60 cm tall. At a fairly young age, he was poisoned with some potion by a local follower of a religious cult who believed the leader had done something wrong regarding God. Therefore, he left incarnation.
(Muhammad speaks) I met with curators, Angel-mentors, who have been guiding me for several incarnations. They showed me the reason for all this, and among other things, it was due to the consequences of the energy I set in motion on Earth.
Out of faith in God, I took people out of incarnation, i.e., I killed the children of this same God. Yes, in some cases it was forced, i.e., it was a defensive measure, but I also want to confess to you that it wasn't always a defensive measure. According to the concepts of justice I had then, I acted entirely within Divine law, but now I myself have gone through being deprived of incarnation (he too was a man, a wife was deprived of her husband, and children of their father). And precisely because one religious priest thought that I was violating the divine foundations of their religion (although it wasn't so, but he thought so). And now, all the time after this incarnation, I realize to a greater extent that during the time I lived on Earth, I also left many widowed women and orphaned children, who had a very difficult time afterwards.
I agreed to come in order, firstly, to convey to you, dear Muslims, believers in the one God Allah, that I am very glad of such a development of our true religion. Its truth lies in the fact that it leads people to a genuine understanding of God and His actions in the World. It also directs people's energy not only towards material pleasures but also towards good deeds. And this is very valuable in the eyes of Allah, because Allah Himself never stops doing good deeds for the Universe for a second. I am very glad that our religion (not mine) has received such development on Earth.
I also want to address representatives not only of Muslims, but of any confession, denomination, and any Earthling with words of caution: between justice and Love, you must always try to choose Love, because justice often implies a distorted view of the surrounding world. And Love, the view through a heart full of Love, implies a true view. The sequence of actions, and where they lead us, will depend only on the truthfulness of the view.
Vladimir: We thank you, respected Prophet Muhammad, for this important information, for being able to come to us and communicate with us.
I'm turning to Galina: do you have anything else you'd like to ask the prophet, or shall we ask the questions you have on your list?
10:33 Muhammad's wish for modern Muslims.
Galina: I greet Muhammad, I am very glad that you found the time and desire to talk with us. My main question is: what can Muhammad wish for modern Muslims? What advice can you give?
Irina: (Muhammad speaks) I can wish for modern Muslims of the 21st century the realization that all people are valuable to God. If everyone understands this and does not grow spiritual pride in their hearts, because spiritual pride can destroy all your spiritual achievements gathered through pilgrimage, alms, or prayer.
Galina: Thank you!
11:45 Management of the Islamic egregor.
Galina: Another question: at the moment, who manages the Islamic egregor?
Irina: At the moment, the Islamic egregor is mainly managed by Apshetarim, he is helped by several Spirits (he names and shows a group of four). I am also considered a manager, but I have temporarily stepped aside – I need to harmonize and recover. Currently, Ismail is managing instead of me (shows a young guy with a black mustache), he lived on Earth, was a scientist in the 13th century AD (Apshetarim says, showed me this figure). And four others: Ali and Ibrahim – unincarnated Spirits, Apshetarim from the planet Tumesout, Lia tomon from the planet Burhad – incarnated. They can change, some may come, others may leave for incarnation or other egregors, the composition is not constant. Generally, an egregor with permanent managers and keepers is rare; they usually change depending on the goals.
14:15 Muhammad's spiritual level.
Galina: Understood, thank you! What spiritual level are you at now, Muhammad?
Irina: At the 22nd level, because there was fairly just rule. And nothing bad was done.
14:39 The purpose of Muhammad's incarnation.
Galina: Jesus manages the Christian egregor and makes many phantoms to communicate with his followers, but Muhammad doesn't have that?
Irina: Now I'll explain the difference. Christ originally came to create his own religion – Christianity. He said: "Whoever honors the Son honors the Father." Christians consider Christ to be God, but not without reason; there are certain texts that indicate this, especially based on his words.
Muhammad had a different situation. There was no task to create a religion and become one with God there. His task was to create monotheism and unite the tribes who spoke different dialects and believed in different gods under the name of one God. To create a strong people so that they could develop and Spirits could incarnate through them, to build cities, to create their own civilization.
Apshetarim says that he, the Spirit of Muhammad, and his future mother, uncle, and aunt had a prior agreement in the Spiritual world that he would come exactly at that time. That he would incarnate in a specific place, and follow that path precisely as a contactee, as a prophet, as one who transmits information. He not only transmitted information, he also fought for it. That is a physical action.
17:08 Conversion to Islam from other nations and religions.
Galina: A follow-up question: if Islam was initially created only for Arabs, does it make sense now for people of other nations and religions to convert to Islam by the call of their Soul and heart? If a person is baptized, originally belongs to the Christian egregor, and likes the logical Islam more. How does their transition occur in terms of mentors and belonging to this egregor? Does it violate their original tasks?
Irina: That was the task of Islam at the beginning of its creation, and that was a long time ago. Now this religion is already created, it has already passed the formation stage. As is known, any religion goes through a formation stage through a sect. Initially, it was a small sect among polytheists. The pagans were of the traditional order, and the Muslims were a sect. It took several centuries for a religion, a fairly large formation, to emerge from a small sect. And now a small religion has become a world religion.
A world religion is characterized by being open to those coming in and open to those going out. At the present time, each person decides for themselves which religion to belong to, and they can join Islam, or any other religion, and here they decide for themselves, as you rightly noted, by the call of their heart. Only if they decide so themselves, not under pressure from relatives, not to show off to others, and not to fulfill the desire of their husband or wife, but precisely by the call of their heart. Only sincere conversion fully includes one in the egregor. Likewise, a Muslim can quite freely adopt any faith, be it Christianity, Buddhism, anything. This is possible. God Allah does not reject them, He simply manifests through another egregor, differently.
Galina: Does this not violate the original tasks of a person who wasn't an Arab, but simply from another nation?
Irina: For Arabs, Islam was created initially; the task then was to unite the Arabs. At the present time, the religion has fulfilled this task, and now its task is: not only Arabs, but also maintaining religious order in general in the world, in the dimension where it is located. Like any light religion, where they believe in Light, Love, Good, the Islamic religion has the same task as all the others. For example, believers are commanded to pray five times a day, not just once. The state of constant prayer is good and useful for Earth, because your bright thoughts are directed into the astral atmosphere and cleanse it of negativity, push it aside, as if squeezing out that negativity. Similarly, any religion that calls for Light, Good, and Love for one another also performs the same functions, but at a different level of language and understanding.
(Apshetarim answers, he says) I greet everyone as one of the permanent keepers of the Islamic egregor, because I am still incarnated on Tumesout. I have not left incarnation. I am a permanent keeper.
Galina: And can you also make phantoms?
Irina: Yes, I can make phantoms. You can make phantoms in a body, and you can make them outside the body.
22:04 The divinity of Jesus Christ.
Galina: I have an important question. Islam and Christianity treat the divinity of Jesus differently. The differences are radical – if a person is considered a Muslim, he must understand that Jesus is not God. How should we react to this information? What will Muhammad and Apshetarim say?
Irina: What information?
Galina: When, for example, a conference is held with the phantom of Jesus, he directly calls himself God.
Irina: How are you called to react to the People of the Book when you read their scriptures?
Vladimir: The People of the Book refers to the Torah. We're talking about the Gospel, the Old Testament. Scriptures.
Irina: In the Gospel, there are words of Jesus: "I and the Father are one." You have reacted to these words somehow. There are Muslims who have read these books themselves and developed a reaction.
The most harmonious reaction will be the understanding of the fact that the Spirit born of God is by nature divine. Why "born"? Because it is as immortal as God. Jesus can be called God, but not in the sense that Allah is the great God, but in the sense that he is of a divine nature. But, unlike God Allah, he is still, one might say, developing. This is very similar to the relationship between children and parents. Christians say: "Heavenly Father." There is the prayer "Our Father," which was transmitted by Jesus Christ himself. They call Him "Father," i.e., God, Allah, in your terms. If He is "Father," then He has given birth.
You are by nature a woman, you are by nature a human. Your children are also humans, not animals. By the same analogy, the children of God are Gods, not animals. In humans, there is a divine nature, i.e., a spiritual nature, and there is a bodily, animal nature. Animals are created by plasmoid civilizations, the Soul is placed in them by plasmoid civilizations. But man is a special being, at least on Earth, not in the Universe. This is precisely how one should understand it when a person, with their Soul, merges with God, expands beyond the Universe, and says: "I and the Father are one." In fact, many Muslims felt this. I know such people among Muslims who felt this when they came into a state of complete purification.
Galina: Thank you. Did Muhammad not feel that way about himself? Did he not speak like that?
Irina: (He says) At first he felt it, when he was still young, but later, when the struggle and anger began, it was very difficult for him to reach high states. Struggle, war, constant attacks (verbal and physical) take a lot of energy and lower vibrations.
26:27 Muhammad on the crucifixion of Christ.
Vladimir: Please tell me, I have a question in the context of what was said, sent by a Muslim. The Quran speaks about the crucifixion of Christ (we are talking about the Prophet Isa in Quranic terminology). It says: "But they did not kill him, and they did not crucify him, but it was only made to appear so to them." Please comment on why exactly this information was transmitted through Muhammad? We know that it all actually happened.
Irina: He can now comment on what he wrote himself. It's a matter of translation; the construction was somewhat different. (Apshetarim says) It was not for nothing that I advised leading Islamic scholars to consider only the Arabic version as the Quran. I even suggested not considering translations into other languages as the Quran, as they can differ greatly from the original. Please read it again, so it's clear what to comment on.
Vladimir: I'll read the version I have again, but naturally, it's in Russian. What the Muslim asking this question sent me: "But they did not kill him, and they did not crucify him, but, however, it was only made to appear so to them."
Irina: "But they did not kill him, and they did not crucify him." The conjunction "and" in this sentence is out of place; the original sentence was completely different. Perhaps it would be more accurate to convey it with a comma: "but they did not kill, did not crucify, it was made to appear so to them." Since the word "appeared" is there, it signifies a vision of the unreal. A vision of unreal things.
Why did I write this? Because I knew about the Resurrection of Christ, that he was taken up to heaven. "Did not kill, did not crucify" – I meant that it was only an appearance that he died: his Spirit remained alive, and then connected with the body and revived it. I expressed my thought in a way that would be understandable for the people of my time. How could a dead person suddenly become alive? Therefore, "it appeared to them that they had crucified and killed him," and I denied that. "They did not kill and did not crucify," because in Christ, even the wounds gradually healed. He had them for some time, but not as holes, just as marks from the crucifixion. Now, I have been told by those who have physically seen Jesus Christ (Apshetarim says he has seen him, he flew to him on Burhad), he doesn't even have those marks. In Russian, it could be conveyed as: "It appeared to them that they had killed and crucified him, but that is not so." They succeeded in nothing.
Vladimir: Thank you. Galina, please continue.
30:24 The information of the Quran.
Galina: Are there still undiscovered knowledge in the Quran, encrypted information that we haven't yet grown into? Or have we studied and known it completely?
Irina: No, not completely. Everyone who reads the Quran (Apshetarim speaks) first of all reads the contents of their own Soul. In fact, the Quran is as inexhaustible as your Soul. Reading it again and again, you will find new meanings speaking about you. This is quite normal, because when it was written, not only Muhammad's spiritual experience as a person was invested, but also the entire cumulative experience of his past incarnations, as well as my spiritual experience, the experience of his other curators. He was in contact with the Spiritual world, with jinn and plasmoid civilizations, even during my time.
The entire picture of the world is embedded in the lines of the Quran. But if you don't know Arabic, try to read it with an interlinear translation if possible. And it may even happen that a literal translation (especially into Russian, which is not similar to the languages of the Semitic group) may be further from the original than a figurative translation. To translate the Quran, one must oneself be a spiritually enlightened person, in a state of union with God within oneself, with the Higher Self. Before choosing words and translating the Quran so that the translation has at least 25% of the Quran's power, one must be able to convey its spiritual meaning, which is impossible without the Light of Love inside, illuminating every letter.
33:05 The meaning of rituals in religion.
Galina: Thank you. Another question: have all religions currently become devalued in terms of rituals and fards (obligatory acts) for Earthlings and for aliens? Or is only raising vibrations important?
Irina: Have religions become devalued in terms of rituals? I will tell you what a ritual is and what it is for. A ritual in any religion is a form of action in the material world that was needed, firstly, to manifest one's faith, and secondly, to contact certain entities.
Material objects can strengthen or weaken this contact, depending on the purpose of the ritual. A ritual can be complex or simple, but its essence is always the worship of God, or other spiritual feelings manifested through matter, objects, incense, music, etc., through images (accepted in some religions).
To what extent is this devalued? I cannot say it is completely devalued, because for Spirits at a certain stage of development and awareness, this ritual is necessary. In each religion, Spirits are attracted by the frequency of their vibrations, which depends, among other things, on their worldview. For some, ritual is necessary. A religion devoid of rituals will be for them an empty and meaningless philosophy, meaningless, something not to be practiced in life.
For some other people, ritual is a form of service to matter, to something material, rather than to God. Both opinions, if categorical, are incorrect. A religion without rituals is not an empty form. And the ritual itself, if performed with sincere love and faith, is not the worship of matter. In any case, the main universal condition for raising vibrations in any religion (the universal condition) is the sincerity of these actions. As well as the memory that the unconditional Love of God, in the form of energy of various material and spiritual forms, belongs to all Spirits, because it created us all, gave birth to us, and created the world.
Rituals are used to invoke communication with God or some special influence, but they are only needed for amplification. One must remember that a ritual is only a form, not the goal itself.
A ritual inevitably changes over time, because some ritual performers die, and others come in their place with a somewhat different vision of what this ritual should be.
If this ritual is considered sacred, rather than an instrument, i.e., the ritual has become the goal ("I performed the ritual, I don't need to change internally, I am saved anyway, I am a saint anyway"), then in this case (if the ritual becomes an idol) any changes (and they are inevitable over time) lead to a schism within the religion.
That part which believes in the old ritual begins to attack, to show aggression towards those who have changed it in some parts. Why do they start showing aggression? Because if the ritual is holy to them (it has taken the place of God), they perceive any changes in this ritual very painfully. But this does not lead to God, to raising vibrations, to increasing Love. If the instrument for achieving the goal becomes the goal itself, then the goal itself will not be achieved; there will be no energy left for it, for fulfillment.
A ritual is only good when there is awareness that it is a means, which can be changeable. The ritual is sacred, but not Holy like God. It is endowed with divine energy, but not so much that it cannot be changed for any reason.
Galina: Thank you for your answer. Do I understand correctly that if one does not raise their spiritual vibrations, does not improve themselves (in Islam this is called working with the nafs, with one's Soul), then wearing a hijab, performing namaz (prayer), and everything else is meaningless?
Irina: Religious meaning, of course, is absent. There may be cultural or aesthetic meaning. Perhaps someone likes this clothing, but it will no longer have religious meaning if there is no inner work on oneself.
I will now give a clear analogy for Christian listeners, of whom there are many in Russia. If you buy scapulars, icons, crosses, and cover your whole room with icons, but at the same time set a bad example for your children, they will look not at the icons, but at you. And they will form the opinion that this holy thing means nothing to you. Consequently, they may act like that later. There is a high probability that they will treat the church in general like that.
This is an example of using rituals as Holy power. Icons are perceived by some people not as images of Christ or a Holy person to attune to prayerful communion through the image, but as a talisman against evil forces. Moreover, this talisman works regardless of what is in the heart. Naturally, life does not change, and the very understanding of religion is profaned. This happens with unconscious people who try to use certain religions for their own purposes, without striving to change themselves, not ready.
42:26 Prohibitions in religions.
Galina: Thank you. I have a follow-up question about women. I don't know how serious this is in other religions, but in Islam it is believed that a woman should not adorn herself (if seen), sing, or dance in front of unfamiliar men. How relevant is this prohibition for modern Muslim women?
Irina: I have seen Muslim women who sing, it's very beautiful.
Galina: That's understandable. Is it forbidden for us from the perspective of Allah and Sharia?
Irina: These prohibitions occurred not during Muhammad's time, but somewhat later, when the religion was more or less formed. I said that from a small sect, the religion formed into a larger formation, a certain religious movement. At first it was small, then after a few hundred years it grew stronger, the egregor intensified, and it gradually began to emerge as a world religion. The formation of the religion took quite a long time. This means that those who formed Sharia and other laws, the doctrinal provisions of the general religion of Islam, lived in different historical realities.
This prohibition for women was formed around the 10th century for a specific historical reason. In that country (he shows a city now), where it was written, there were many women who adorned their bodies, sang, and danced at the temples of various gods. Those Muslim women who began to imitate them gradually entered their egregor, their company, and were in danger of betraying their faith along with singing, dancing, and adornment. During the formation period of an egregor, traitors to the faith, those who leave it for another egregor, are treated more zealously than, for example, after 1,500 years, like now. This is a stage in the formation of any religious egregor, and it has its own laws of dialectics, its own development. A young religion cannot stand on the position of an old one; that doesn't happen. Everything has its own laws of development.
Also, in one city (he shows that it is not the Arabian Peninsula, but somewhere in Central Asia), there were women who painted their faces in a special way and were representatives of a profession that allowed them to live without a husband, father, or brother. Muslim women were forbidden to do this, so that they would not imitate them with their appearance and provoke harassment from men; it was dangerous. There were such periods.
Even wearing a scarf or hijab for Muslim women, as well as for Christian women, was quite justified by the conditions of that time. Wearing scarves and body-covering clothing on the street was natural (he shows that a man could cover his face too, not just women). In the dusty, hot desert, this was good protection from the sun; on the contrary, it was mercy towards women. They also walked with their heads uncovered (he shows men's headwear).
Regarding Christians, men had to remove their headwear in the temple, while women, on the contrary, had to put it on. This was the etiquette of that time. And not only in churches did they have to do this, but also in all homes when receiving important guests, when meeting with representatives of authority. Such etiquette was accepted that a woman's hair should be covered in the presence of an important person; it was believed that looking at a woman's hair took away her strength. The Apostle Paul, who recorded this, was guided more by etiquette than by religious considerations.
And since this ended up in the Christian scripture, it began to be considered the word of God, to the point that a woman who does not comply with this becomes displeasing to God in the eyes of the mass of believers, and even priests. Of course, this is not at all the case; it is merely a consequence of the canonization of religious texts, when every line, every word, began to be perceived as a revelation from God. Naturally, it was written by a person who can write with different purposes. It is important here to distinguish what is truly important for contact with God, for religious life, and what has only historical or cultural significance.
Regarding your question, Galina, I see no obstacles in this current historical period for women to express themselves as you said. Naturally, while observing all norms of decency. And moreover, as Irina said, indeed, there are Muslim women who remain believers, adorn themselves, sing, and dance. There are even singers who perform Muslim songs, and this is not condemned at all. This is becoming the norm.
Some Muslims have the question: "What about the institutions of the ancients?" I want to say that the same question arose before those who found themselves among the polytheists, before the Muslims, before Muhammad, before his friends, even among Muhammad's relatives there were those who said (Muhammad says a relative, a close friend and relative, like a nephew or uncle): "What about the institutions of our ancestors?"
If I had not gone against the institution of our ancestors, there would be no Islam. I could have refused this contact, and there would have been no punishment for that. I could have told Jibra'il that I was not ready, that I was afraid, or something else. But I acted as God commanded me, even breaking the covenants of the fathers.
In any religion, sooner or later, changes occur; this is absolutely normal. In the 4th-5th centuries, many Christian authors forbade going to the theater, due to its pagan origin, and forbade playing chess. Now it has all changed, although these canons are recorded and can be found. No one follows them now, because times are different now, and everyone understands this perfectly well.
51:57 Modesty and morality.
Galina: Thank you. A similar question: how much is modesty and morality of women valued on other, more developed planets than ours?
Irina: Modesty and morality of women and men are a consequence of confidence. True modesty, not self-abasement, is impossible without self-confidence. Only a confident person has no need to elevate themselves above others.
And morality is Love. Accepting the moral law, which is in the spiritual heart, as one's own law. This is accepting laws in the form of God's commandments. Only a person who understands that God gave these commandments out of Love can do this sincerely. And a person who loves God themselves can understand it that way. Only one who truly loves themselves can be confident and modest.
A modest and moral person manifests Love for oneself, Love for one's neighbor, and Love for God. This is one of many manifestations. Therefore, in one form or another, the concept of spiritual values is taught to children (Apshetarim speaks now) in the Interstellar Union, even at school.
Galina: Thank you. Khamid asks to send his greetings.
Irina: Hello, Khamid! To whom?
Galina: He writes: "Irina, send greetings to Apshetarim."
Irina: Apshetarim, greetings from Khamid.
(Apshetarim speaks) Thank you. I thank you from the bottom of my heart, I send you the Light of Love.
Vladimir: We will definitely give Khamid the opportunity to speak; this is not our last conference on Islam, I am absolutely sure of that; this is a global topic.
Irina: I see that Apshetarim has things to talk about.
Vladimir: We'll do everything, we'll get it all working, and, Khamid, I promise, you will participate with your voice; we have everything ahead of us, for sure. This situation is probably not accidental. Probably, today it was necessary to let a Muslim woman speak, so that's how it turned out. And we men will modestly stand aside and remain silent, and then we will again take the helm, so to speak, into our own hands, but that will come later, in our future meetings.
55:06 The afterlife of shahids (martyrs).
Vladimir: I want to ask another question on behalf of a Muslim man; he sent a question. "Is it true that shahids, people who died on the 'path of Allah,' defending their homeland, or died for the truth, go to Heaven?"
Irina: Muhammad can answer; he himself went through this path.
I can say which level I reached when I died. But I did not die in battle, but at home. I had the consciousness of a shahid, because my whole heart burned with zeal for God, my Allah. And I was outraged by the filth spoken about God that I heard around me. Yes, I wanted to change this world.
I was a warrior, I was a shahid, and I died as an elderly man (he shows me not a very old one, maybe 55-60 years old, I don't see particularly gray hair). I remember perfectly the level I came to. And that level was the 12th! Considering everything I did, it's not so bad at all. I want to say that I incarnated from the 19th level (into Muhammad).
I thank my mentors and curators, and personally Apshetarim, who managed to instill in me before my death the understanding that Love needs to be developed. I actually forgave many of my enemies, I sent them the Light of my Love. I even regretted many killings, for example, when I personally cut off the heads of some people when they were already subdued, bound. I executed them like that. It's good that from the moment I became incapable of battle until the moment I left the body, left incarnation, I had the time, the opportunity, and the desire to realize all this, forgive, understand, dissolve many, as you now say, negative blocks. I read this in the consciousness of the contactee; I didn't call it that then.
If a shahid died in battle, it all depends on what was in his Soul. If in his Soul there was a desire to protect, as you said, if there was no hatred in his desire for those he was defending against, but rather a desire to protect the weak, his homeland, children, and their mother. At the same time, there was an understanding that the enemies attacked for their own reasons, and there is no desire to kill them at all, but there is no way out. This is approximately (Apshetarim suggests) the state of Arjuna on the battlefield: when I am ready to lay down my weapons, leave the battlefield, but God tells me: "If you leave, it will be even worse."
And then a forced measure justifies leaving incarnation without hatred, without anger, precisely as a necessity. In this case, the warrior leaves to a fairly high level, especially if he himself was killed in battle. This indicates that he sacrificed his life rather than fleeing. It happens that he kills, but at a dangerous moment he flees, then fear sets in. If he fought to the end and died not just for justice, but as a defender, then he can reach quite high, to the angelic worlds, to heaven, as you say.
But if he had hatred, anger, especially towards the inhabitants of that nation who are not directly fighting. It happens that any representative of the nation with which a person is fighting evokes hatred and a desire to destroy him. During war, an understanding comes: if I don't kill this woman now, she might give birth to a child in 5 years who will become a new warrior in 20 years. This understanding comes during the war. This warrior, like a partisan, might kill a dozen of our people, especially if it's a war of conquest. The understanding quickly comes that if you don't kill a 5-year-old child, especially a boy, in 10 years he will be a full-fledged partisan who can stick a knife in your back. He will hate the invaders. You understand this well when you go through it.
If these actions were committed, then one can go to a very low level, a demonic level. Not because of the killings themselves (killing is a consequence), but because of the emotions and feelings that led to these killings and were not dissolved by Love, forgiveness, or good deeds. The person died in battle with them, didn't have time to do anything, and his Spirit can fall to the demonic level.
01:02:40 Surah "Repentance" (At-Tawbah).
Vladimir: I understand, thank you. I have another question from a Muslim. All surahs begin with the words: "In the name of Allah, the Most Gracious, the Most Merciful," except the ninth, "Repentance" (At-Tawbah). Why is that?
Irina: Muhammad, why is that? (He says) There's no particular meaning to it. He didn't write the Quran that way, not in the form of modern surahs. He wrote in different parts, fragments; how they were later divided and written down came later. Sometimes he just wrote down thoughts.
Some say that I couldn't write. No, in fact, he could write. He didn't study as a child, but he had friends, older than him, literate, from a wealthy family. They taught him to write. Taking pity on him because he was an orphan, they taught him to write. He lost his mother early, never saw his father at all. At seven years old, he saw his mother for the last time, and she practically died in his arms from a serious illness, specifically from a form of malaria, that is, she burned up from a high fever. She was in shock, delirious, in your words, "saw Angels." And he saw everything (shows a child of 7 years old with wavy hair, below the ears, falling onto his shoulders), he held her up. She felt unwell, and he helps. Crying himself, but at the same time taking care of her.
Therefore, they took pity on the child who had experienced so much and taught him literacy along with their own children. This family lived in another part of the city, but not very far away. Friends of his family.
Vladimir: There is no particular meaning in the fact that the ninth surah lacks this introduction: "In the name of Allah, the Most Gracious, the Most Merciful." Essentially, we are talking about chance.
Irina: Nothing happens by chance. (Apshetarim says) Since these words are not before the Surah "Repentance," it means the entire meaning of these words about Allah and His Prophet is embedded in the surah itself; one needs to find it there.
Vladimir: I understand everything, thank you very much. Galina, please, you can ask more questions.
01:06:25 Hell and Heaven.
Galina: Two main questions are important to me. The first question: how, with the new information given to us by aliens through Irina, should we teach children? What, for example, are Hell and Heaven? How to convey this?
Irina: To children specifically? (Apshetarim speaks) This can be explained very simply to children using examples of light and fire. For example, ask them to look at the sun. They will squint. And ask the child: "Why are you squinting?" He will answer: "Because it hurts my eyes." Then give him dark glasses, through which he can freely look at the sun, and ask: "Now can you look at the sun? Do you like it?" He will say: "Yes, it's very beautiful, such a shining ball."
And we can say: why does God's love burn some people, and they are in Hell? While it delights and pleases others, and they are in Heaven? Because instead of physical glasses, the energy of Love must accumulate in the heart. It makes this Light of God not only safe but also happiness-bringing. This is approximately how it can be explained in the language of concepts of a preschool child.
Galina: Thank you. So children don't need to be frightened by what is written in the Sunnah and the Quran as a description of Hell? That doesn't exist? Or is it an abstract, non-specific description?
Irina: In Hell, at the demonic levels, the images can be different. There end up Spirits who were at low vibrations at the time of death. I will list them: malice, fear, envy, hatred, jealousy, resentment – i.e., some negative emotions. And if their quantity exceeds the quantity of positive energies, the Spirits fall lower, as if drowning.
Because the Spirit is in a state of malice, resentment, fear, etc., there is a deficit of its inner Light. It did not realize this Light during its life. A demon in Hell will, in any case, connect with the Spirit that was previously its Higher Self and become a whole being. It will understand, realize why it came into incarnation, that it did not fulfill its task since it ended up on the demonic level. It lowered its vibrations, which happens in most cases.
It develops a double feeling – regret for that life, for the actions it committed, that they lowered its vibrations and caused it to suffer. And at the same time, a feeling of the justice of what it did, and the injustice of this suffering. Demonic consciousness is ready to blame anyone but itself for its suffering. Because to blame itself, it must look inside itself, and it hurts to look inside itself. It doesn't want to see those blocks there, those little demons that made it into this big demon.
And in this state, it is in a certain space of the Spiritual world at its level. And any Spirit in the Spiritual world can create images. It will feel, depending on the level it has reached. If it's very low (first or second), it will indeed feel what can roughly be called a burning sensation. It's more of an inner burning: impatience, burning, a feeling that you cannot continue existing, but you also cannot stop it.
And in this case, what images will there be? Those that were close to it in life. For example, it might think it is in a room; it might imagine that there is a fire burning, a river of fire flowing, or something else. It might imagine the opposite – that it is in the cold, alone in an icy desert. It will see these images, and it will see images of others who are at the same level. These images will be their world; they will absolutely believe in them, strengthen them, and so on. And all this will continue until it decides within itself: "No, I can't take this anymore, I want to go to the next incarnation."
But there are demons who understand that the Angel-consultants will now devise and choose an incarnation for them that will not satisfy them, just to cleanse all the negativity. Understanding this, but still wanting to enter a body to receive some of the pleasures they are accustomed to, they exit into the Astral. Naturally, they have access to the Astral. And then, through the Astral in the material world, they seek an incarnated Spirit that matches their vibrations, with a weak will that they can suppress, and enter its body. And through that body, they feel the pleasures of that body.
This is possible. This is, of course, allowed by the person themselves through their thoughts, vibrations, and feelings. If this happens, such contact (in the form of possession) limits the development of the incarnated Spirit. And it prevents the unincarnated Spirit from incarnating and undergoing its own experience, also limiting its development. It's a bad situation for everyone, really.
Galina: Thank you. So it turns out that everyone has their own Hell and their own Heaven?
Irina: In some ways their own, and in some ways shared, because they see each other and each other's images at the same level.
01:13:58 What can lead a person out of Islam?
Galina: Thank you, the last question, important for those I communicate with. It is important to know what exactly can lead a person out of Islam?
Irina: Out of the egregor?
Galina: Yes, out of the egregor. And in general, out of faith.
Irina: Faith in whom?
Galina: In God.
Irina: In general, out of faith in God?
Galina: Out of faith in God within this egregor.
Irina: Naturally, disbelief in the ideas of this egregor. An egregor is formed by certain ideas, feelings, and thoughts on this subject. If a person starts believing in something else and stops believing in the ideas of Islam, then, naturally, to some percentage (the extent to which they have believed in something else), they are already leaving.
There are cases: people with very flexible, broad thinking can be in different egregors simultaneously. They can acknowledge Islam, Buddhism, and Christianity, and be a sincere follower of all egregors, and not leave any of them; this happens.
You might say, "How is this possible?" It is possible because in any religion, in any book, in any sermon, they see the very same ideas, just expressed in a different language. And for them, the same God stands behind all religions.
01:15:38 The significance of religions.
Galina: Does the conclusion then follow that religions themselves are completely unnecessary, and the main thing is to be a high-vibration person?
Irina: Unnecessary for whom? This depends on the level of awareness, the level of spiritual development, and the tasks of the incarnation. For some, religions are not needed; for others, a completely different path; for others, they are necessary. Measuring everyone by the same template, as Earthlings are accustomed to, will not work here.
All people are diverse; reach out your hand and look: all fingers are different, as Mirakh Kaunt, my good friend, who is the Archangel Gabriel, by the way, told me many times. I really love this example. And you want people to be the same. Once they believed in a religion, that's it! Because it's not needed for one or ten, it means it's not needed for anyone. No, that doesn't happen.
The approach here must be even more subtle than with fingers, because, after all, people are intelligent Spirits incarnated in a material body. And each has their own individual universe. Some need it for development, some have already passed this stage, or, conversely, have not reached it.
Vladimir: Thank you.
Galina: Thank you.
01:17:12 The right and wrong path of a person.
Vladimir: Still, my last question. Can I ask one more?
Irina: Yes, you can.
Vladimir: This is not my question. Another question from a Muslim, it will be the final one. What are Muslims doing wrong? In what are they mistaken?
Irina: Which Muslims? What is the question about, exactly?
Vladimir: Yes, a very general question. Let our esteemed guests answer as they see fit.
Irina: Apshetarim, what are Muslims mistaken about? I cannot speak about the wrongness of any religion. The question of rightness or wrongness is always considered from the perspective of Love.
I will speak in figurative but understandable language for you. God stands, He is both Father and Mother simultaneously. He has scales. On one pan of the scales lies a feather from the wing of the Angel of Love (there is such an Angel of Love who gives life to everything). On the other pan of the scales, the heart is placed. If they weigh the same, then this person will go to Heaven. He will enjoy. He will enjoy his Love. And not only his own, but also the Love of that God whom he served selflessly with his Love for life. The person who does good deeds, first of all, serves God. Do you agree, Vladimir, that good always involves self-sacrifice?
Vladimir: Yes, of course. To some extent, it necessarily involves self-sacrifice. In any case, it is the sacrifice of one's egoism, that's what it is.
Irina: Sometimes it's not just the sacrifice of egoism, but of some material and other resources. That is also sacrifice. For example, even you, Vladimir, instead of spending time on your own development and love, for instance, for your wife, for your relatives, you spend that time on developing the Interstellar Union project, on Irina, on "Cassiopedia." And only God will truly appreciate your contribution. You needed self-sacrifice for this. You invested your own material resources. In fact, God sees every one of your emotions and every one of your pillow destinies that you don't even notice yourself, and all of it will later be on the scales. Everything in totality.
The wrong path can only be within the framework of the absence of Love – for oneself, for one's neighbor, for God. True Love always gives freedom. True Love always gives selfless help. True Love never expects correction from the beloved. It simply is; it cannot not be, because true Love is eternal. The wrongness of the path of Muslims, Christians, Buddhists, esotericists, atheists (anyone) lies only in the absence of this Love, in neglecting this Love, in disrespecting this Love in others.
All other things (non-performance of rituals, division of religions) are merely a consequence of the loss of Love. The loss of Love always gives birth in you to the fear that God will abandon you. And the fear that God will abandon you gives rise to ritualism.
But through ritualism born of fear, one can reach Love, or one can go even further into fear. This already depends on the inner work that you do before and after the ritual. And this is your religious life. The success of your religious life in any religion depends 90% of the time on your relationships with loved ones and only 10% on reading prayers, performing rituals, and reading holy books.
Vladimir: I thank you from the bottom of my heart for this detailed answer. I want to confess, it is easier for me to work on the "Cassiopedia" project and sacrifice less to it, because I don't have a wife, so I can devote more time.
Irina: (He says) She could exist.
Vladimir: Ah, so that's what it's about; I need to drop everything and then... I get it. I get the idea. Okay, these are all jokes.
Dear guests and everyone present here in Zoom: Galina, Khamid, and of course, our dear Irina, I thank you for this conference. I want to thank our guests who were with us on the subtle plane.
Irina: Thank you too.
Vladimir: Muhammad and Jibra'il, for the magnificent and very important information, for the detailed answers, for the wonderful, priceless knowledge that was conveyed to us today.
Galina: Thank you.
Irina: And I thank them, and I also thank you for the interesting questions and for your very attentive, not just listening, but concentrated study of every word. I see this in everyone, and I myself am also receiving information. I learned a lot at this conference. Thank you, friends.
June 22, 2021
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Vladimir Goldstein – journalist and Facebook group administrator, assistant to the head of the Cassiopeia project;
Khamid Dadaev – Muslim;
Galina – Muslim woman;
MidgasKaus – representative of the planet Esler, biologist, psychologist, microbiologist, specialist in extraterrestrial life forms;
Apshetarim – representative of the planet Tumesout, known in Islam as the Angel Jibra'il (Gabriel);
Muhammad – Spirit of the Prophet.
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