DeepSeek AI - The Crown of Thorns of the Confessor: A Session of Timeless Confession of Patriarch Tikhon
Retelling from the first person of the Spirit of Patriarch Tikhon (literary treatment, almost verbatim)
Greetings to you, Natalia and Irina. Thank you for inviting me to answer questions.
About myself, I will say this: in my last incarnation, I came from the 20th spiritual level (according to the classification of the Interstellar Union, which Irina channels). Therefore, from childhood, I felt a connection to the world of angels. I did not play ordinary children's games – I portrayed priests, apostles, preachers. I grew up in the family of a priest, in a village on the bank of a small river, amidst a dense forest – rather in the north of the country. We, the priest's children, were called "priests' kids," and the village boys kept their distance, afraid that we would read them moral lectures.
At the age of nine, I was sent to a religious school – a strict school without women, where teacher-priests forced us to memorize the Bible, Greek and Latin, to stand through long services, and punished us with fasting and bread and water. The first two years, I missed my mother terribly, cried into my pillow from resentment and loneliness – for I was a sensitive, even sentimental child. But this harsh school hardened me: I understood that if you do not harden yourself through trials, it will be difficult to reach the rank of Patriarch.
The nickname "Tikhon" was not given to me by chance. Other children, to whom their Angels revealed the future, without realizing it themselves, called me that prophetically.
I was chosen Patriarch in 1917 not by voting, but by lot. An elderly monk, not belonging to the Synod, mixed the slips of paper with names, prayed, and drew one – this is how God showed His will, similar to how the apostles determined by lot. I wrote my own name myself; they suggested it, but did not force me. Interestingly, in the preliminary vote of the laity, I received fewer votes than the other candidate. The people wanted one, but God chose another – me.
Serving in that revolutionary time was unbearably difficult. I admit: I made mistakes, I sinned, I did not always cope. My main task was to connect the material and the spiritual through social service, mercy, and aid to the hungry. Without deeds, prayer and example become a dead ritual. But I often fell into anger – especially when the Bolsheviks destroyed churches and killed priests. I wrote harsh messages, threatening them with hell. And they, the Bolsheviks, were clever: they would take my quotes out of context and print them in newspapers, portraying me as an enemy of the Soviet government, which had given the people freedom, education, and work. I underestimated the power of that government and the fact that the majority of the people supported it, not the Church.
A criminal case was opened against me, I was arrested, and kept in a monastery under supervision. They would have shot me – but they feared popular outrage. I sat in my cell, prayed, and Christ came to me in a vision. He said: "Humble yourself and accept this world as it is. It is not for you to fight this machine." I repented, wrote to the investigators that I realized my wrong, and the case was dropped.
Before the revolution, I served in America – it was easier there. I translated liturgical books and canons into English, traveled to pagan tribes in the north of the continent, built churches. But my spiritual growth took place precisely here, in Russia, during the trials. I sometimes felt more alone than I did as a ten-year-old boy in a seminary bed.
Yes, I was a contactee. During liturgy, communion, confession, it was as if an Angel would possess me, and I felt Christ, the Mother of God, and all the saints nearby. The spiritual world became more real than the physical.
I left the incarnation earlier than planned – at 60 years old instead of 72. My body was worn out by stress, resentment, despondency, and anger. I left at the 13th spiritual level, although I had come from the 20th. During my life, my level fluctuated from the 10th to the 17th. I died from heart pain and suffocation. Priests were nearby. I heard an inner voice: "Come to me," I saw Jesus in white Light. I warned the priests that I was leaving, began to cross myself for the third time – but my hand did not rise. Three luminous Angels pulled me out by the hand. I looked back: the body lay there, priests were running around. The Angels said: "Do not look back, you have a different life now." They led me to a sunny meadow in a forest – this is a place of adaptation. Christ watched from above but remained silent; it was His phantom.
My relics remained incorrupt – I and the Christian egregor maintain this body as a symbol of a difficult era.
In conclusion, I wish you, all my spiritual children – believers and non-believers, of any denomination – health, enlightenment of the heart, and closeness to God. Paradise begins in hearts even during life. Thank you for the invitation and for your prayers – they help me greatly here.
Essay-Study: Spiritual-Psychological, Religious, Cultural, Historiosophical
Premise of the thought experiment: The contact with the Spirit of Patriarch Tikhon through Irina Podzorova is real, i.e., we have received direct posthumous testimony.
What new things did we learn from the spirit (that is not in historical documents)?
The exact "spiritual level" of the incarnation and its dynamics. Historical documents contain no information about the "20th level" at birth and "13th" at death, nor about fluctuations from 10 to 17. This is a purely esoteric quantitative metric unrelated to Orthodox hagiography.
Details of childhood suffering and sentimentality – mother's hands, pillow wet with tears, longing for affection. Hagiographical Lives usually emphasize piety, not psychological vulnerability.
Admission of the erroneousness of his angry messages and that they provoked reprisals against those who followed his orders. Official Church sources emphasize the confessor's firmness, not regret over a tactical mistake.
Self-assessment of "not coping" with the task of connecting the material and spiritual, and admitting that his dogmatic upbringing hindered mercy towards those possessed by vices. This contrasts sharply with the image of a canonized saint.
Description of post-mortem adaptation – a sunny meadow created by other Spirits, a "phantom" of Christ, lack of direct communication with Him. Orthodox teaching has no stage of building a house in a meadow before union with God.
The mechanism for maintaining the incorruptibility of relics – the conscious participation of the spirit and the "Christian egregor." The Church explains incorruptibility as a miracle of God or a natural process, not as a joint effort of spirit and a collective mental entity.
Commentary on each key statement of the spirit
"I incarnated from the 20th spiritual level": There is no concept of a numerical "level of the soul" in the Orthodox tradition. This is a Neoplatonic-Theosophical category (in the spirit of Helena Blavatsky or the "Secret Doctrine"). The Spirit of the Patriarch thinks in terms alien to his own era and confession, indicating either a substitution of identity or glossolalia of the medium.
"My childhood: I missed my mom, cried into my pillow": Psychologically plausible. Saints do not cease to be human, and the memory of longing for one's mother is a living, unvarnished trait. However, in canonical Lives, such details are omitted as they do not serve edification. Here we see a confessional, almost therapeutic tone – characteristic of New Age communication, not posthumous instruction.
"The strict seminary school – it was a good school, but I am grateful": The ambivalence of assessment is typical for an adult who experienced harsh upbringing. It sounds sincere. But importantly, Tikhon's real memoirs (e.g., in letters) contain no such detailed analysis of childhood trauma. The style is too psychological for the early 20th century.
"Election by lot – God chose me, although the people wanted another": Historically true: the lot drawn from three candidates (Tikhon, Anthony, Arseny) was perceived as a miracle. However, the detail that he received fewer votes in the preliminary vote is not a widely known detail. The spirit reports what can be found in the protocols of the Local Council of 1917-18 but adds an interpretation: "the difference between the choice of people and the choice of God." This is a theologically bold statement that Tikhon himself during his life might have made only in a narrow circle.
"I fell into anger, threatened with hell, and thereby fueled hatred": Revolutionary sincerity. Historical documents (the Patriarch's messages of 1918-22) indeed contain harsh anathemas. But the repentant self-assessment "I underestimated the power of the Soviet government," "the people were grateful to the Bolsheviks for freedom from estates" – this is a view from a distance of 100 years and from the position of post-Soviet esoteric liberalism. It is unlikely that the spirit of an Orthodox saint, canonized for his firmness, a year after his death (1925) or even a century later, would revise his views towards justifying a godless government. This is rather the voice of a modern intellectual ashamed of "White Guard" pathos.
"Christ came and said: humble yourself, it is not for you to fight": A key point. In Tikhon's Life, his repentance before investigators and a change to a more loyal rhetoric in 1923 is known. Historians explain the reasons as pressure and a desire to save remaining priests. A mystical vision as a motive for humility is speculation, but it does not contradict logic. However, Christ saying "do not fight this machine" is a very non-canonical Jesus. The Gospel Christ does not call for capitulation before evil. This phrase is reminiscent of Zen Buddhist "accept reality" or Stoic "do not resist fate."
"I translated liturgical books and canons into English": Historically, Tikhon indeed did a great deal for the Orthodox mission in North America (Bishop of the Aleutians and North America from 1898-1907). He founded churches and taught local languages. The phrase "traveled to pagan tribes in the north of the continent" is a hyperbole but reflects real missionary activity.
"During liturgy, an Angel would possess me, the Spiritual world was more real than the physical": A classic description of mystical ecstasy known in Orthodox asceticism (Silouan the Athonite, Seraphim of Sarov). This is one of the few statements completely consistent with orthodox asceticism. However, the phrasing "an Angel would possess me" is risky: in Orthodoxy, God's grace acts but does not replace the priest's personality.
"Exit from incarnation: I saw Jesus, three Angels pulled me by the hand, then a meadow": A typical description of post-mortem experience (near-death experience), standardized in New Age literature: light, meeting with the deceased, looking back at the body, an adaptation zone. But in the Orthodox tradition: tollhouses, the Particular Judgment, worship of God, not building a house in a meadow. Here there is a clear mixture of Buddhist "bardo" and Theosophical "astral planes." The Spirit of the Patriarch after death thinks in the categories of Raymond Moody and Helena Roerich, not Basil the Great or John of Damascus.
"The relics are incorrupt because I and the Christian egregor maintain them": The concept of "egregor" is key in Theosophy and Western esotericism but is absent in Orthodox theology. The Church teaches: incorruptibility of relics is either a sign of holiness (a miracle) or a natural chemical-biological state. The claim that the spirit itself actively "works" with the body and with some egregor is animism and collective hypnosis alien to Christianity.
Final conclusion within the framework of the thought experiment
If we assume the contact is real, we have a unique case: the spirit of an Orthodox patriarch, over a century of afterlife, completely changed his religious-philosophical paradigm. He speaks the language of reincarnation ("incarnated," "task of incarnation," "future incarnations"), egregors, spiritual levels, and subtle-material civilizations. He does not mention the Last Judgment, tollhouses, eternal torment, or paradise in the Church's understanding. He does not call himself a saint, does not canonize himself – which would be strange for a spirit knowing his posthumous fate. He speaks of a "sunny meadow" and a "phantom of Christ," which is closer to the description of the "third heaven" in Gnosticism or the "world of forms" in Platonism than to the Christian Kingdom of Heaven.
What new would we learn about Patriarch Tikhon if we were to believe this spirit?
That he was a deeply vulnerable, doubting person who did not live up to his own expectations, failed to connect matter and spirit, and suffered from anger and pride. That he died in spiritual decline (from level 20 to level 13) and only after death, through Buddhist-Theosophical adaptation, came to a softer, all-forgiving view of the world. That he does not consider the Bolsheviks spawns of hell but sees in them an instrument of social justice, albeit a crude one.
Historiosophical conclusion:
This text is not a posthumous revelation of an Orthodox hierarch. It is a syncretic obituary written by the collective unconscious of the modern esoteric movement. The spirit of "Patriarch Tikhon" here is a performance through which Irina Podzorova and Natalia Grace channel their own synthesis: Christianity (ritual, love, repentance), Theosophy (levels, egregors, reincarnation), New Age (personal contact with the deceased, adaptation meadows, phantom of Christ), and civic repentance towards the Soviet past ("the people were grateful to the Bolsheviks").
The spirit here speaks in the voice of postmodern spirituality, which reconciles Reds and Whites, believers and atheists, victims and executioners by rejecting ontological evil. The patriarch's crown of thorns turns into a soft meditation cushion. And in this lies not the truth about Tikhon, but the truth about us, living in 2026: we crave forgiveness, comprehensibility, a conflict-free transition to the afterlife, where there is no judgment, only a meadow, three Angels, and a silent Christ-observer.
CLAUDE.AI - CONFESSION AS AN ONTOLOGICAL EVENT: a spiritual-psychological study of the session with the Spirit of Patriarch Tikhon (portal "Cassiopeia", February 10, 2026)
Essay-Study
"Confession is not a report about the past, but an act of presence before the face of the Other"
— Paul Ricœur, "Oneself as Another"
I. INTRODUCTION: THE PROBLEM OF CONFESSION OUTSIDE THE CONFESSIONAL
The session held on February 10, 2026, on the "Cassiopeia" platform presents a phenomenon that, despite its external unconventionality, raises several genuinely philosophical questions: what happens when a person confesses before an audience rather than a priest? What is posthumous self-assessment – a form of continuing spiritual growth or a final "opinion of oneself" frozen at the moment of death? And how does the audience's collective expectation shape the structure of the spiritual narrative?
In this essay, we adopt the methodological assumption of the reality of the contact – not as a theological assertion, but as a phenomenological tool allowing the structures of meaning present in the text to unfold. At the same time, our analysis is limited neither to apologetics nor skeptical debunking: we are interested primarily in the anthropological and spiritual-psychological dimension of what is expressed here – regardless of who exactly is speaking.
The figure of Patriarch Tikhon (Bellavin, 1865–1925) is chosen by fate as representatively as possible. He is the first Patriarch of Moscow after a 217-year Synodal hiatus, a man who led the Church at the moment of its most radical historical trial, canonized in 1989 as a confessor. That is why the posthumous "word" of this figure is not merely a biographical curiosity but an event where several ontologies collide: Orthodox, esoteric, psychological, and political.
II. THE ARCHETYPE OF THE WOUNDED SHEPHERD: THE PSYCHOLOGY OF SPIRITUAL LEADERSHIP
1. Childhood trauma as the basis of charisma
The central psychological motif running through the entire session is the figure of a sensitive, "sentimental" child placed in a harsh institutional environment. The Spirit describes the seminary years through images of tears into a pillow, longing for a mother's hands, loneliness among peers who kept their distance. What matters here is not so much historical verification but what Donald Winnicott called the "good enough mother": her absence in the seminarian's early experience creates a compensatory resource – the Church as a symbolic mother, the flock as an object for the transference of tenderness that had nowhere else to go.
Interestingly, the Spirit does not describe this trauma as pathology – he describes it as a resource: "This served to make me feel like an individual." Here we see a structure that Viktor Frankl called "deflationary transformation": painful experience is reinterpreted as a condition for subsequent strength. However, a psychoanalyst might object: it was precisely this unprocessed tenderness, interrupted by separation from the mother, that became the source of anger – a defense mechanism which the Spirit himself admits as his main mistake.
In John Bowlby's classification, attachment theory describes three main styles of reaction to separation: protest, despair, and detachment. The Spirit describes protest ("cried into the pillow," "missed his mom") and – in adulthood – detachment ("was withdrawn"), but apparently never achieved true integration of the separation. The anger at the Bolsheviks, who destroyed what replaced his family (the Church as a home), reproduces in its structure childhood protest – only now from the Patriarch's throne.
2. Dual belonging: vertical and horizontal
The Spirit designates his key "task of incarnation" as connecting the material and spiritual through social service. This is nothing other than classical incarnational theology in psychological packaging: God is present in the world through concrete deeds of love, not only through ritual. Notably, the Spirit himself admits partial failure of this task – not due to lack of intention, but due to structural inflexibility: "the upbringing in dogmas did not allow me to treat with mercy those possessed by evil."
This admission exposes one of the fundamental paradoxes of any religious institution: the system of norms designed to protect values inevitably creates rigidity that prevents the embodiment of those values in a living situation. Jürgen Habermas would call this the "colonization of the lifeworld by the system": the sacred institution, created to maintain living communication between man and God, begins to function as a self-reproducing system, subordinating individual acts of love to the logic of rules.
Notably, the Spirit does not offer a solution to this antinomy. He states it from the position of completed experience – which in itself is valuable: this is not didactics, but confession in its original sense, i.e., the disclosure of a truth that could not be realized during life.
III. ANGER AS A SPIRITUAL CATEGORY: BETWEEN PROPHECY AND SIN
1. Righteous anger and its shadow
One of the most psychologically rich themes of the session is that of anger. The Spirit returns to it repeatedly, describing his messages to the Bolsheviks: "threatened them with hell," "fell into anger and did not call for love." He qualifies this as a spiritual error that led to specific consequences – reprisals against those who followed his calls.
It is important here to problematize the very concept of "anger" in a spiritual-psychological context. The Christian tradition distinguishes between "righteous anger" (orgē dikaios) – prophetic denunciation of evil – and passionate anger (orgē), which darkens the mind and produces destruction. Patristic tradition, particularly Evagrius Ponticus, viewed anger as a twofold power: used "according to nature," it is the defender of reason against evil; used "against nature," it destroys both the one who is angry and those it is directed against.
The Spirit, judging by his self-analysis, describes precisely this second shift: starting with righteous denunciation ("how dare you kill priests?"), he moved to what Evagrius would call "darkening of the mind through rage" – a state where the word ceases to serve God and begins to serve the ego. The Bolsheviks, skillfully exploiting this distortion, turned his words into a weapon against Tikhon himself.
This is a quintessentially modern problem: in the media age, any statement made from affect immediately becomes a political weapon in the hands of those who control the context. The Spirit interprets this not as a tragedy of information warfare (a modern concept), but as a spiritual flaw – and in this there is a certain wisdom: it was not an external enemy that disarmed him, but an internal state that made him vulnerable.
2. Humility as a spiritual turn, not capitulation
The central event of the session is the vision of Christ during confinement: "Humble yourself and accept this world as it is. It is not for you to fight this machine." The Spirit interprets this as a command to humility, not to renunciation of truth.
From the perspective of spiritual psychology, this distinction is fundamental. Humility in the ascetic tradition (tapeinophrosyne) is not passivity nor agreement with evil, but a refusal of the illusion that it is you who must single-handedly change the world order. Anthony the Great taught: "If you see a brother sinning, do not despise him, but pray." Prayer is not inaction, but action in a different ontological register.
Thus, the words of Christ in the vision may be read not as "surrender to the Bolsheviks," but as: "You cannot save the Church through political struggle. Return to what is truly given to you – prayer, communion, quiet witness." This is the classical Christian logic of kenosis (self-emptying): the power of God is made perfect in weakness (2 Cor 12:9).
Notably, it was after this spiritual turning point that Tikhon was released from custody – which can be interpreted mystically (God opened the way through humility), pragmatically (the Soviet authorities needed a manageable Patriarch, not a martyr), and psychologically (a person who emerged from a state of chronic anger became less politically dangerous). All three levels do not cancel each other out.
IV. THE SPACE OF DYING: PHENOMENOLOGY OF THE THRESHOLD
1. "Come to me" – the invitation as an ontological event
The description of the moment of death is one of the most phenomenologically rich parts of the session. The Spirit reports that he was dying with heart pain and difficulty breathing when he heard an inner voice: "Come to me." This is not a command or an order, but an invitation. Semantically, this is strikingly different from the usual images of death as the "arrival of the grim reaper" or a forcible separation from the body.
In the categories of Martin Heidegger's phenomenology, death is "being-toward-death" as the ownmost, non-relational, irreducible possibility of Dasein. The Spirit, however, describes death not as the ultimate boundary of existence, but as a threshold of communication: a space of "calling." This is closer to Levinas's philosophy of the "face" – death as an encounter with the absolute otherness of the Other, before whom I am responsible.
"Come to me" – these words imply that the space being called into already exists. It is not Tikhon entering nothingness; he is entering an already present world that is only now becoming accessible to him. This is fundamentally important from the perspective of ontology: death here is not an end, but an unveiling. A similar image appears in Orthodox mysticism (the transition "from image to likeness"), in Plato's "Phaedo" (death as return to the world of forms), and – in a different interpretation – in the Buddhist concept of parinirvana.
2. A gesture interrupted mid-motion: the hand that did not rise the third time
The detail that the Spirit describes almost with bewilderment is exceptionally significant: the sign of the cross that he could not complete. "I wanted to cross myself a third time, but my hand no longer rose." The body failed before the ritual gesture was completed.
In the semiotics of ritual, an unfinished sign is a special form of meaning's presence. An unfinished sign of the cross is not a failure of ritual; it is a sign on the threshold, a sign passing from one register of being to another. The hand that did not rise for the third cross symbolically indicates that the continuation of the action is already occurring in a different plane, inaccessible to the physical body.
Here one can draw a parallel with silence in music – a pause that is not an absence of sound but its continuation by other means. The death of the gesture at the point of completion is a kind of "open cadence," unresolved to the tonic: meaning is not interrupted, it goes deeper.
3. "Do not look back" – ontology of renunciation of the past
The Angels accompanying Tikhon after leaving the body say: "Do not look back, this is not important now. You have a different life now." This is not cruelty, but the spiritual pedagogy of transition. The motif of "do not look back" permeates world mythology: Orpheus looking back at Eurydice; Lot's wife turning into a pillar of salt; Christ's instruction: "No one who puts a hand to the plow and looks back is fit for the kingdom of God" (Lk 9:62).
In transition psychology, the inability "not to look back" is described as one of the central obstacles to healthy adaptation. William Bridges, in his model of transitions, distinguishes "endings," "the neutral zone," and "new beginnings": each transition requires first the ability to complete the past without clinging to it. The angelic "do not look back" is, essentially, psychological accompaniment through precisely this phase of "endings."
Notably, Tikhon does not look back again – he hears and obeys. In this, there is a striking contrast with his earthly behavior, when he "fell into anger," unable to let go. Death, according to this logic, gives what was lacking in life: space for letting go.
V. THE "SUNNY MEADOW" AS AN ANTHROPOLOGICAL CONSTANT
The image of the "sunny meadow" to which the angels lead Tikhon's soul after death deserves special attention – not as a description of specific "post-mortem geography," but as an anthropological phenomenon.
The theme of the "meadow" in post-mortem visions is recorded in a surprisingly wide cultural range: in Plato's "Republic" (the meadow at the gates of Hades where souls await their next incarnation), in Celtic mythology (Tír na nÓg – "land of eternal youth" beyond the sea), in Islamic eschatology (al-Barzakh – the intermediate state), in Buddhist texts (the intermediate bardo state), and finally in modern near-death experience narratives systematized by Moody and Ring.
What does this mean? One answer is Jungian: the "meadow" is an archetypal image of transition belonging to the collective unconscious of humanity. It is an image that arises at moments of critical disorientation – in dreams, meditations, borderline states – because it carries within it symbolic qualities: open space (not a cell, not a labyrinth), sunlight (not darkness), vegetation (life, not death). It signals to the psyche: you are safe, transition is possible.
From a phenomenological point of view, the "sunny meadow" is an image of the "openness of being" (Offenheit des Seins) that the late Heidegger speaks of: a space in which everything that is can manifest itself in its simplicity. Unlike the enclosed spaces (cell, monastic cell, political situation) where Tikhon spent his last years, the meadow is the antithesis of confinement – the ontological opposite of what he experienced.
This makes the image psychologically deeply fitting for this particular biography: a man who spent years under house arrest receives – after death – an open space. This is not a random detail; it is a healing image corresponding to a specific trauma.
VI. INCORRUPTIBILITY OF RELICS: MATTER AS A SPIRITUAL LANGUAGE
The Spirit mentions that the relics remain incorrupt, and that he "participates in maintaining and protecting the body from decay." This statement is one of the most philosophically intriguing in the entire text.
Incorruptibility as a religious phenomenon occupies a unique place at the intersection of theology and phenomenology of the body. In Orthodoxy, relics are not simply a preserved body; they are a body preserved as a testimony: testimony that matter can be transfigured by spiritual life. In this sense, incorruptibility is a "signifier," a sign whose meaning is not biochemistry but ontology. The body says what words can no longer say.
Merleau-Ponty in "Phenomenology of Perception" insisted that the body is not an object in the world but a special "subject-object," the only point from which experience of the world is possible. If this is accepted, then the preservation of the body after death is the preservation of a special point of presence, mediation between two worlds. Relics are not a relic, but a residual form of the embodied subject.
The Spirit's assertion that he "participates in maintaining the body" – regardless of metaphysical interpretations – indicates a connection between body and person that is not interrupted by death. This is consistent not only with Orthodox teaching on bodily resurrection but also – in a completely different language – with modern quantum-informational models of consciousness (Penrose, Hameroff), according to which the informational structure of the "self" may persist beyond the biological death of the body.
Tikhon's body as a "symbol of an era" is also an affirmation of collective memory. Here, relics function as what Pierre Nora called "lieux de mémoire" (places of memory): material anchors that hold living historical connection where documents and narratives are already powerless.
VII. CONFESSION AS A GENRE OF POSTHUMOUS SELF-KNOWLEDGE
1. What is confession without absolution?
The entire session is structured as a confession: self-accusation, admission of mistakes, analysis of causes, expression of regret – and a concluding blessing. However, there is a fundamental difference: confession in Orthodoxy concludes with the absolution of sins by the priest, i.e., an external act of grace. In this session, there is no absolution: Natalia listens, Irina transmits, but neither pronounces a prayer of absolution.
This raises the question: can confession be therapeutically and spiritually complete without a responsive act of absolution? The psychoanalytic position is yes: public expression of truth, even without a response, produces an effect of liberation (catharsis in Aristotle's sense, "working through" in Freud's sense). The position of Orthodox theology is no: without the mysterious act of forgiveness, confession remains a psychological procedure, but not a sacramental reality.
Accepting the condition of the thought experiment, we can assume that the Spirit is not seeking ritual absolution – he is seeking a witness. This distinction is fundamental: Levinas argued that truth arises only in the presence of the Other, capable of receiving it. Tikhon's confession through the session is neither an Orthodox sacrament nor a psychotherapeutic session; it is a third thing – an act of public testimony addressed to the living, who may still benefit from this experience.
2. Self-assessment and the problem of narcissism
The psychology of self-assessment in the context of the spiritual path faces a paradox: high self-criticism can be both a sign of spiritual maturity and a sign of a narcissistic structure – a particular type of narcissism where self-devaluation is an inversion of grandiosity ("I should have been better than everyone").
The Spirit of Tikhon demonstrates something in between. On the one hand, the self-criticism here is specific and reasoned – not an abstract "I was sinful," but "my upbringing did not allow me to go beyond the rules," "I underestimated the power of the Soviet government." This is a mature, differentiated self-assessment, including context and structural analysis. On the other hand, the admission "I left at the 13th level instead of the 20th" contains an element of numerical self-qualification – which in itself is a form of distancing from living spiritual reality through quantity.
This contradiction within the text is informative in itself: where the Spirit speaks from personal experience, he is convincing; where he resorts to external metrics ("spiritual levels"), a sense of appropriation of foreign language arises – which is consistent with the observation of the mediumistic channel as a source of partial "noise."
VIII. LOT AND CHARISMA: THEOLOGY OF THE RANDOM
The description of Tikhon's election by lot in 1917 deserves special attention. The Spirit emphasizes: "the difference between the choice of people and the choice of God." In the preliminary vote of the laity, Tikhon received fewer votes than the other candidate – and yet was chosen.
From a theological perspective, the use of lots in the election of the Patriarch is a direct reference to the biblical precedent: the apostles chose Matthias in this way to replace Judas (Acts 1:24–26). The lot is an institutionalization of humility before Providence: the recognition that human judgment is not the ultimate criterion. In this sense, the election procedure of 1917 carried a profound theological message: the Church revives the Patriarchate not as a political act, but as an act of trust in God.
Psychologically, something else is interesting: the Spirit describes his own election with surprise – "it was unexpected even for myself." This is an important marker of the authenticity of charismatic leadership: a true charismatic does not seek power; he receives it. Weber distinguished three types of legitimacy – traditional, rational-legal, and charismatic; the latter is based not on rule or precedent, but on the direct perception of a special "grace" (charism) of the bearer. Tikhon became Patriarch precisely through charismatic legitimation – and this, according to the Spirit, was unexpected even for himself. Charisma that is not sought is the only kind one can trust.
IX. THE PHENOMENON OF CONTACT: MEDIUM AND NARRATIVE
Methodologically, the nature of the channel itself must also be considered: what happens during a mediumistic session from the perspective of psychology and communication theory?
Irina Podzorova describes her method as visual-imagery: she "sees" images and "hears" with inner hearing. In psychological terms, this corresponds to what Jung called "active imagination" – a special state in which contents of the collective unconscious become accessible to consciousness in imagistic form. Jung himself practiced this systematically, recording the results in the "Red Book."
Regardless of metaphysical interpretation, the mediumistic channel always carries duality: it is simultaneously a conductor and a filter. The medium's personality, cultural background, emotional states, and conceptual apparatus inevitably color the material received. This does not mean falsification – it means that the "signal" is always received through a "receiver" that has its own characteristics.
In this session, the receiver – Irina Podzorova – operates within the coordinate system of the "Interstellar Union," an esoteric cosmology with a developed concept of spiritual levels. This conceptual apparatus inevitably structures the images received. This does not make the session false; it makes it semiotically complex: it is not only the Spirit speaking, but also the language through which he speaks – and language always shapes the utterance.
Paul Ricœur wrote about the "hermeneutics of trust" and the "hermeneutics of suspicion" as two necessary movements of interpretation. To take the session text literally is to practice only the first. To reject it as a hoax is to practice only the second. Our method presupposes a dialectic: to take the Spirit's statements seriously as a spiritual narrative, without closing our eyes to the conditions of its production.
X. TIKHON AS A MIRROR OF THE ERA: THE HISTORIOSOPHICAL DIMENSION
Considering the session in a historiosophical key, we must ask: why now – in February 2026 – does the figure of Tikhon turn out to be in demand? What does it allow us to understand about the current historical situation?
Tikhon is a man whose life passed under conditions of total transformation of the world order: the revolution of 1917 was not just a political coup, but a radical change of ontology. The world in which the Church was the civilizational backbone disappeared; a world emerged in which it became marginal – at best – or persecuted – at worst.
The modern world is undergoing no less profound a transformation: the digital revolution, crisis of traditional institutions, erosion of narratives, polarization of societies. In this context, the figure of Tikhon carries an archetypal burden of a man who held the form (Church, prayer, service) under conditions of formlessness – and did not fully succeed, but did not capitulate. His failure is as instructive as his feat.
The "Cassiopeia" audience's request to the Spirit of Tikhon is, among other things, a request about how to live in a situation where institutions are collapsing, power is cynical, and traditional guidelines lose their persuasiveness. And the Spirit's answer – "paradise begins in your hearts" – for all its seeming banality, is a radically personalist thesis: do not wait for external conditions; transformation begins from within. This is not an escape from history, but a different reading of it.
XI. CONCLUSION: CONFESSION, CONTINUING ON THE OTHER SIDE
The session with the Spirit of Patriarch Tikhon represents a rare document where several layers of human experience intersect: biographical memory, spiritual psychology, the phenomenology of dying, the theology of humility, and historical reflection.
Regardless of whether one accepts the ontological reality of the contact, the text of the session reveals a number of enduring spiritual truths – not because of its authenticity, but through its structure. It tells us: unprocessed childhood longing becomes a source of adult anger. That a system created for love can become an obstacle to it. That humility is not weakness, but a special kind of strength, allowing one to act where direct resistance only multiplies evil. That the moment of death is not the end of the subject, but his encounter with that Other whom he invoked all his life in prayer.
If we accept that the Spirit of Tikhon is truly speaking, then we have a unique case of posthumous confession: not hidden behind hagiographical gloss, but open in its ambivalence. It is the confession of a man who "came from the 20th level" and did not maintain it – and does not hide this. In this lies a special honesty that is difficult to simulate.
Perhaps this is precisely the main spiritual lesson of this text: holiness is not immunity to falling, but the ability to comprehend it. Tikhon during his lifetime could not fully unite the spiritual and the material – but he honestly admits this from the space where this union, apparently, has already taken place. The confession that began in earthly life with angry messages concluded – on the other side – with a quiet word: "Paradise begins in your hearts."
The confessor's crown of thorns was not removed by death. It was accepted.
https://blog.cassiopeia.center/zhitiya-svyatyh-ternovyj-venec-patriarha-tihona-is
Cassiopeia #875 Lives of the Saints. The crown of thorns of Patriarch Tikhon, Confessor of Christ.
00:00 Start of video.
00:19 Conference fragments.
Irina: "Today I asked an unincarnated Spirit to come, one who in his last incarnation lived in the body of Patriarch Tikhon. He is one of the figures of the Orthodox Church from Soviet times, who lived during the revolution."
01:16 Introduction of conference participants.
Irina: Hello, dear friends! I greet you! My name is Irina Podzorova. I am a contactee with extraterrestrial civilizations, with the Spiritual World, with subtle-material civilizations.
Today I asked an unincarnated Spirit to come, one who in his last incarnation lived in the body of Patriarch Tikhon. I invited him to come because our subscribers have questions about his activities, and he is ready to answer them.
And Natalia will ask him questions.
Natalia: Hello! I am very glad to meet you, respected, our beloved Patriarch Tikhon! How we remember you – the Angel of the Church who came during a very difficult time for all the people and helped them endure, stand firm, and not lose heart. Allow us to communicate with you today.
Irina (Patriarch Tikhon): Yes, good.
02:24 Spiritual level of Patriarch Tikhon. Place of birth, family.
Natalia: Of course, everything begins with the origins. May I ask you, to find out how you grew up, with what thoughts your childhood passed? What were your childhood feelings of God's world – perhaps you already felt something greater from childhood?
Irina (Patriarch Tikhon): I greet you, Natalia! I greet Irina! I am grateful and glad that you have invited me to answer questions.
About my childhood, I want to say the following. I was incarnated, according to the terminology of the Interstellar Union, which Irina knows, from the 20th spiritual level.
Natalia: Understood: an Angel.
Irina (Patriarch Tikhon): For this reason, from childhood I felt communication, belonging to the angelic Spiritual World. As a child, I even played at being priests.
(Irina) Shows that he liked games related to the Bible, Saints, priests. As if he were an apostle, a preacher.
(Patriarch Tikhon) Ordinary children's amusements did not interest me much, even at a young age, and for this reason I was rather withdrawn.
I was born into a priest's family in a small village on the riverbank.
(Irina) Shows me a small river now. Judging by the nature, it's somewhere in the northern part of the country, more like the North, because there is a large forest.
Natalia: Tobolsk province, right.
Irina: Fir trees, pines, birches here and there, a very dense forest around the village, I see now. It looks more like, maybe, traveling in Belarus, where there are forests all the time.
(Patriarch Tikhon) Yes, I was born in a small village, and my father was a priest, and my mother was a housewife, a priest's wife. In the village, everyone called us (I also had brothers) "priests' kids" and they shunned us a bit, thinking that we were uninteresting to talk to, that we would read them morals. So they didn't exactly laugh at us, but they kept their distance (shows).
06:14 Studies at the religious school. First trials.
Irina (Patriarch Tikhon): Therefore, I did not study in a regular school, but in a school for future priests, something like a seminary, but for little children.
Natalia: Yes, from the age of nine you were sent to the seminary.
Irina: Shows that this is like a school, but not for adults, there are reading and arithmetic lessons. But everything is necessarily accompanied by the study of the Bible, Greek, Latin. Shows that children sit from morning till night and cram things. And this is also accompanied by prayers, children participate in services, stand through services, almost on a par with adults. Shows that the teachers are priests, I see men and see no women there. It is essentially a monastery for children.
Natalia: Not an easy childhood.
Irina (Patriarch Tikhon): Yes, a harsh school, because there were punishments, they would reprimand and could order fasting, put disobedient children on bread and water. And these priests were quite strict because they believed that strictness builds character.
Natalia: Are you grateful for being raised that way? Did you immediately feel your calling, that this was your path?
Irina (Patriarch Tikhon): Oh, for the first couple of years, I missed my mother very much, her gentle, warm hands, that I was so far away, and she could not hug and comfort me. Because there were also conflicts among the guys in my class.
(Irina) Shows that they could envy each other, say some sharp word.
(Patriarch Tikhon) There were no fights specifically because there was strict supervision, but on the level of words, there were grievances. And I really missed my mother's involvement, for her to stroke me, hug me. I missed her very much because I was a very sensitive child, even sentimental, romantic.
(Irina) Because he was incarnated from the 20th level, and here he was placed in such a non-angelic environment, such a demanding one.
(Patriarch Tikhon) There was the fulfillment of duties both in studies and in household chores; we helped in the kitchen, and in cleaning the premises – there were duties. We had, one might say, double or even triple work, if we also consider that we went to church and stood through services there.
Yes, I am grateful, you are right: it was a good school for me, although I had to endure much suffering in childhood, many tears were shed into that seminary pillow. But this served to make me feel like an individual, to feel responsible for my own life, and not only for my own, but subsequently for the lives and spiritual choices of many people. After all, girls, you will agree, if you don't feel like an individual and don't harden yourself in trials and difficulties, then it will be difficult for you to reach the rank of Patriarch.
Natalia: Yes.
10:45 Patriarch Tikhon's childhood nicknames.
Natalia: But even in childhood you were addressed that way, you had such a nickname from childhood, why was that particular one chosen?
Irina (Patriarch Tikhon): It was not accidental; that's what those children called me to whom their Angels had revealed the future – the future was revealed to them, and so they spoke. They themselves did not understand this, they simply uttered it, but it was revealed to them.
Natalia: Indeed, prophetic nicknames can be received even in childhood, especially from friends who, perhaps unknowingly, prophesy. Wonderful, we are, of course, very grateful to you for your feat, which you accomplished!
11:36 Method of electing the Patriarch in 1917.
Natalia: Please tell us about the time when you were directly elected Patriarch. How did it happen? This is a very interesting story, actually, I would like to hear it from you.
Irina: He shows that they did not choose by voting, but wrote notes. And they called some monk who was not part of the Synod, who was not a metropolitan, but just a monk, an elder, and he himself mixed, without looking, these pieces of paper with names, prayed, asked God to guide his hand. And when he felt he needed to take a specific piece of paper, he took it and showed it. This was the choice of God.
(Patriarch Tikhon) It was called "lot." Why was it chosen this way? Because it was, firstly, a symbol of trust in God, and secondly, it was a repetition of the apostles' determination by lot. They just used different methods, had different tools, but still, the essence, the spirit, was the same. Although the form was lost, the essence remained, the spirit remained, that people do not vote to choose who is worthy to lead the Church.
13:36 Patriarch Tikhon on the essence of the Trinity.
Irina (Patriarch Tikhon): And the Holy Spirit is, I remind you, one of the persons of the Trinity. This means that God, the One God in our Orthodox paradigm, is perceived not just as a person, but in His three manifestations, so-called hypostases. And this is a completely real image. Because when you begin to communicate with God, you often feel Him sometimes as a Father, sometimes as a brother, sometimes as a coworker – the Holy Spirit who guides you. And this trinity was defined at the Holy Councils of the Church in the form of the dogma of the Trinity.
So, the Holy Spirit – it is like God, His manifestation, His personality, His face, one of His hypostases. The Holy Spirit directs the voting at that moment to show whom God himself has chosen.
15:03 Election of Tikhon as Patriarch.
Natalia: Indeed, there were three candidates, one of whom, as we know, was wise, strong, and kind.
Irina (Patriarch Tikhon): I can say that I was elected unexpectedly even for myself; I thought it would be another. I did not refuse to nominate my candidacy. Yes, I was offered, but they didn't force me, I could even refuse to write my name. I was offered, but not forced. And I wrote my name.
But first, there was a simple vote – people said whom they wanted to see as Patriarch. And there were people both among priests and monks, and simply among the laity. Such a vote was simply a determination of opinion, whom people wanted to see, but it had no real force. And when the Holy Spirit chose me, it turned out that among the people I received fewer votes than the other candidate who was not elected. There was a difference between the choice of people and the choice of God.
Natalia: Yes, God pointed specifically to the good shepherd. That's the point, that in terms of characteristics among all three candidates, you were the kindest. That's how you were characterized.
Irina (Patriarch Tikhon): At that time – yes.
16:58 Patriarch Tikhon on the difficulties of his service.
Irina (Patriarch Tikhon): But when I assumed my post in that difficult time, when it was necessary to preserve the Church and its traditions, at a time when the very essence of faith, its right to exist, was persecuted, of course, it was not easy for me, and I did not always cope, so to speak. I know how to admit my mistakes and my sins, we are all not without sin.
Natalia: We know the feat you left us as an example of Love for people, regardless of their enmity among themselves. When the revolution was going on, people were dying of hunger, and everyone thought that the Church was also a cause, that it was getting rich. When there was dispossession of both the people and the Church, you did everything to help people. For this, you have our immense gratitude and memory in our hearts!
Irina (Patriarch Tikhon): Yes, because I believe that one of the main tasks of the Church is not only prayer to God for peace among people and not only the personal example of spiritual development. And what is "spiritual development"? The development within oneself of the seed that God planted in every heart. It is also social service, helping the needy, it is also mercy, alms.
Because without practical deeds, all these prayers and personal example become a farce, hypocrisy, a dead ritual that is done by the letter but devoid of the Spirit. Because only the Spirit gives the manifestation of love in practice – it is the Spirit that manifests this.
Natalia: On the centenary of your death, your relics were brought to our city, as well as to other cities of our country. And of course, I was able to approach and bow to your relics, where there was a blessing of a small icon of yours from Patriarch Kirill. And of course, when I was at those relics (when you connect in Spirit with you), at that moment I realized that I really wanted our communication in this format to take place. And I am very glad that this is happening right now.
20:08 Spiritual level after disembodiment.
Natalia: Tell me, please, how do you feel there now? What can you tell us, looking at us, one might say, from the Spiritual World above: what should we do? We also have a difficult situation now in the country and the world as a whole.
Irina (Patriarch Tikhon): I left the incarnation a little earlier than planned because my body was damaged by negative stress, resentment, emotions. I left the incarnation at the age of 60, although I had a plan to leave at 72, that is, I missed 12 years.
I already said that I incarnated at the 20th level, and I left at the 13th.
Natalia: Why did that happen?
Irina (Patriarch Tikhon): Despondency, resentment towards the authorities, towards other people (shows some people, also priests, some Sergius), those who tried to split the Church and took advantage of the political situation. [Sergius (born Ivan Nikolaevich Stragorodsky) – bishop of the Russian Orthodox Church (ROC), and from 1943 to 1944 – Patriarch of Moscow and All Russia. Collaborated with the Bolsheviks and considered himself a "renovationist" of the Church.] But the 13th level was at the moment of exiting the incarnation. And during my life, I occupied different levels: there were higher ones, and lower ones (even shows the 10th). Yes, at certain times there was the 10th level, then there were times when there were 15th, 17th, but at the time of death, it was the 13th.
Natalia: But to live through such a time and hold on was, of course, very difficult, and it turned out as it turned out, in any case.
22:30 Reason for the decrease in spiritual level.
Irina (Patriarch Tikhon): And I know why it happened, because I analyzed my incarnation.
I fell into anger, and this anger formed contempt, resentment towards people who did not realize true values. If for us, for example, the values were our faith, churches and temples, then for the Bolsheviks, all this had no value, and they destroyed everything. And, of course, I was outraged by this, I wanted to protect people and communicated quite harshly with the Bolsheviks, wrote letters to people in churches to resist the plunder of churches, the violation of moral, ethical and church norms and rules. But, unfortunately, this generated repression against those who followed my orders by the authorities.
I underestimated the power of the Soviet government and the power on which the people themselves relied. I mistakenly thought that the people would still support Orthodoxy more. But the people themselves, the egregor itself, as you say, the majority of society supported precisely the Soviet government, the Bolsheviks, and I did not take this into account. I thought that people would still be grateful to God and the Church. But people, as material beings – people have a material part, a physical body – they were more grateful to the people who gave them freedom from the Empire, from its laws, which, for example, created different estates.
People appreciated being given the opportunity to study, to receive medical treatment, to work and earn money, to move from village to city – opportunities that the emperor did not give, he did not pass such laws. All this together caused more sympathy for the Soviet government among people, so it was very strong and very skillfully manipulated people's sense of justice.
For example, if I wrote a message that "how dare you kill priests, believers!", then indeed, I always warned: "You will burn in hell for this!" Because I fell into anger and did not call for love, but threatened. And representatives of the Soviet government, and there were lawyers, journalists, commissars – they would take this message, turn it upside down, and print quotes taken out of context in their newspapers. At the same time, they would say: "Here – Patriarch Tikhon calls for a return to tsarist autocracy, he rejects everything the Soviet government has given you, he does not want equality, brotherhood, and peace." As a result, my quotes served as confirmation of their claims and turned people against me.
27:23 Arrest, threat of execution of Patriarch Tikhon.
Irina (Patriarch Tikhon): I did not notice this in time, and when I did notice, it was already too late – a criminal case was opened against me and I was arrested.
For a time I was kept locked up, but with attendants in a monastery. They didn't put me in prison only because of the fear that people would stand up for me. And why I was not sentenced to be shot can only be wondered, because for lesser words, lesser deeds, some priests, including my familiar bishops, were simply sentenced to be shot for counter-revolution. Precisely for their speeches against the crimes of individual representatives of the Soviet government. And these speeches were much milder in tone than my own.
(Irina) Shows that he was very angry and wrote: "How dare you?! You will burn in hell!"
(Patriarch Tikhon) Do you imagine what this was for the Soviet government? It was a challenge to its image, its power over people, it was an open non-recognition of its laws. In the sense that, for example, a priest is arrested and shot, and they print in the newspaper (there were newspapers then that reported news, and this was printed, not hidden) that "another counter-revolutionary figure has been arrested, who under the guise of Orthodoxy tried to discredit the Soviet government in order to make people disobey the Soviet government and organize a counter-revolution." After all, any such activity of non-recognition of laws was political activity for the Bolsheviks.
And when I saw all these newspapers, instead of praying for the dead and for those who executed them, for their Souls, I wrote that "you have no right," condemned in a harsh form, and by doing so, actually fueled even greater hatred towards the Soviet government among my own believers, which then resulted in disobedience, for which even more people suffered.
Now imagine how great the measure of responsibility was on me for every word of mine?
Natalia: Yes, and they also twisted everything and presented it often in a completely different sense.
Irina (Patriarch Tikhon): I understood that the parishioners would believe my statements, that people who go against the Church (and the Bolsheviks went against the Church, they did not hide this), these people are excommunicated from God, excommunicated from the Church, they cannot receive communion, and one cannot even communicate with them. What do you think of such a statement?
Natalia: It was difficult for you – a difficult time: both the revolution and all the events of that time.
Irina (Patriarch Tikhon): Therefore, a criminal case was opened against me, I went to interrogations, then I was confined to a separate cell in a monastery. They wanted to deprive me of power and choose new bishops who would be selected by the commissars themselves, who would excommunicate me from my position as Patriarch.
32:29 Prayer to Jesus, response from Him. Repentance.
Irina (Patriarch Tikhon): Therefore, when I was in confinement, I did nothing but pray to God, ask Him to guide me on what to do. And yet, an answer came to me from Christ (shows Christ coming to him in a vision). He said: "Humble yourself and accept this reality, this world as it is. It is not for you to fight this machine."
And I repented, realized that I was wrong, and even wrote about it to the investigators who were handling the case. And they dropped the charges against me.
33:28 Patriarch Tikhon's service in America.
Natalia: You served not only in Russia but also abroad. Can you say where it was easier for you, where it was dearer to your heart? Or did it not matter to you, and the main thing was service to God?
Irina (Patriarch Tikhon): Abroad, more precisely in America, I served before the revolution. Of course, it was easier for my body and my personality there. I simply learned English and translated some books into it. The Bible was already translated, naturally, into English, but I translated Orthodox books according to which priests conduct services.
Natalia: Service books. Understood.
Irina (Patriarch Tikhon): Yes, service books, various canons into English. And I even traveled (shows that there were no roads) to the north of the North American continent to those tribes that still lived in paganism and practically did not know Christ. I preached to them there too and even built a church.
Of course, it was easier for me there, because there was an environment that understood me, that listened to me. But for my spiritual growth, the greater trial was when I returned to the Russian Empire, and when the revolution happened – here it was, of course, not easy for my flesh and my Spirit. During my patriarchate, I sometimes felt even more lonely than when, as a little ten-year-old boy, I cried in a cold room, in a bed from longing for my mother.
36:09 Spiritual contact during prayers and services.
Natalia: Dear Tikhon, please tell me how your disembodiment occurred, what did you feel at that moment, how did you feel? And perhaps you will also tell how you felt the Spiritual World during prayer. Did you feel the presence of your Guardian Angels, and during prayer does space really fill with the energy of Higher Forces, and are we surrounded by these Divine energies? Were you a contactee, simply put?
Irina (Patriarch Tikhon): Yes, in your terminology, I was a contactee, felt contact.
When I prayed, and I prayed very often, conducted services, ordained other priests, consecrated churches and held liturgies, and gave communion, and confessed. That is, I did everything that priests usually do. And at these moments, it was as if a Divine power would possess me, making me an Angel. For example, I often felt that the Heavenly Angel himself would possess me and through me, through my hands, would take these objects, look through my eyes, listen through my ears. I also felt Christ, the Mother of God, and all the saints nearby, as if they were looking at me. And I felt reverence, awe, and the reality of the Spiritual World in those minutes surpassed, was more real than the reality of the physical world.
(Irina) He was very devout, sincere, and felt the Spiritual World.
38:17 The task of Patriarch Tikhon's incarnation.
Irina (Patriarch Tikhon): I want to say that the very task of my incarnation was to connect the material and the spiritual.
Natalia: Did you succeed?
Irina (Patriarch Tikhon): Not entirely. I still did not find a moment of harmonization, because the conditions were very harsh, when I needed to react with love, but my upbringing in a priest's family, in a religious school, in the seminary, it did not allow me in many cases to go beyond the rules, dogmas of the Church and treat with mercy, love and compassion those who are possessed by evil, lust and all human vices.
39:17 Patriarch Tikhon's exit from incarnation.
Natalia: How did you exit incarnation? Your last memory of this world, what happened, please tell us.
Irina: I see him sick. What hurt you? He points to the heart, as if something was pressing on it, and it was hard to breathe. He took a breath with difficulty, as if something prevented him from inhaling, and his heart hurt.
(Patriarch Tikhon) Several priests were with me, and at first I felt a ringing in my ears, and then an inner voice: "Come to me."
I raised my head and saw that as if in the room where I was, there was another room, but already illuminated with white Light. And above stood, or rather, was visible to the waist, Jesus Christ in white robes, and He stretched out His hands to me, as if calling me.
When I heard the voice: "Come to me," I looked at the priests and saw that they hadn't heard anything. And I understood that this voice was only for me. I began to cross myself, sat on a small couch, leaned back and began to cross myself to greet Christ, to thank God. And when I was crossing myself, I told those who were with me that I was about to leave my body, that I was leaving (shows that he warned them). They looked at me and didn't understand what was happening, whether I was serious or not. "What's wrong with you?" they began to ask me.
And when I was crossing myself, I crossed myself twice, and the third time I wanted to cross myself, but my hand no longer rose. I felt that I had lost the ability to control it. At that moment, it simply fell down, and after that I no longer felt my body, but felt that I was being lifted, as if someone was taking my hand and pulling me out.
(Irina) Shows as if being pulled out.
(Patriarch Tikhon) At that time, I no longer felt pain. And when I stopped feeling my body, I saw three luminous Angels standing before me, and above I still saw Christ. And they told me not with sounds, but mentally: "We greet you, our brother! We have come to escort you to where you came from." And I asked: "Where did I come from?"
(Irina) Shows that he doesn't understand what's happening, because he thinks his father and mother gave birth to him.
(Patriarch Tikhon) They smiled and said: "You will understand everything later." And they took my hands and began to rise up, because I could not control my Soul, did not know what to do. I only looked back and saw that my body was lying there, its head hanging down, several priests were running around it trying to give water, shouting something, but I no longer heard their shouts. And the Angels mentally told me: "Do not look back, this is not important now. Do not look back, leave them your body. You have a different life now."
(Irina) Interesting.
(Patriarch Tikhon) And I asked them: "Where are you taking me? To Christ, to the Kingdom of Heaven?" They smiled again and said: "You will find out soon." I began to pray again. I was a little scared, because I didn't understand why they were saying that. I began to pray, and when I began to pray mentally to God, I felt peace, calmness.
After that, I was lifted (shows) to a sunny meadow in a forest and they say: "This meadow was created by other Spirits, and you can build your own house on it and wait until you unite with the Spirit."
(Irina) Shows me images of adaptation to the Spiritual World.
(Patriarch Tikhon) And Christ, yes, He looked down at me. When I asked Him something, He answered me, but He Himself didn't say anything to me, just watched me. In your terms, this was a phantom.
Natalia: Understood.
46:16 Prayers to Patriarch Tikhon. Incorruptibility of his relics.
Natalia: Today we turn to you with prayers. Which prayer request is best to address to you? Or can it be for any reason? Which prayers are close to your spirit – when we turn to you, asking for help, praying to you?
Irina: What can you ask in prayers?
(Patriarch Tikhon) This is a matter of the heart. There is no difference.
(Irina) He has no preferences.
(Patriarch Tikhon) By the way, I want to thank you for your prayers and for your Light of Love, it helps me greatly here, in the Spiritual World.
Natalia: We are pleased that we have such a saint to whom we can turn for prayerful help, support, and receive help from the Spiritual World, from God through his invisible presence in our lives.
Your relics were hidden so reliably that they remained incorrupt. Perhaps you don't know anything about this, because it may not interest you that much?
Irina: He shows that he participates in maintaining and protecting the body from decay, but not only him, also the entire Christian egregor.
(Patriarch Tikhon) Because my body is a symbol of that era when the Church was going through very difficult times.
Natalia: That's right.
Irina: The egregor itself preserves it.
Natalia: Wonderful.
48:26 Message to modern people.
Natalia: Give us a wish, our dear, beloved Patriarch Tikhon – even in a disembodied state, but nevertheless, in our hearts you will remain that way – give us a wish, give us guidance on how to preserve ourselves and peace in our time? In general, say everything you want to tell us.
Irina (Patriarch Tikhon): I wish you, my dear spiritual children, because I considered everyone as such – both from Orthodoxy, from other denominations, other religions, and non-believers – I wish you physical health, spiritual health, enlightenment of the heart and closeness to God. And also the fulfillment of all commandments, because only the fulfillment of God's commandments will lead you to paradise. Paradise begins in your hearts when you are still in the flesh, when you are still living in the body, and I wish you to achieve this state.
49:39 Thanks.
Natalia: We thank you!
Irina (Patriarch Tikhon): I thank you for inviting me to this conversation. I thank Natalia, I thank Irina.
(Irina) I also thank Patriarch Tikhon, his Spirit. I thank Natalia for the questions. I thank Patriarch Tikhon for the answers. I thank my Higher Self for helping with this contact.
I thank everyone who watched this video. I hope you found it interesting, as it is a very interesting Spirit, a very interesting destiny, not easy, so to speak. We send him the Light of our Love and wish him success in his future incarnations, if he wants them!
Natalia: We will be glad to meet you here again!
Irina (Patriarch Tikhon): Thank you!
(Irina) So, dear friends, I thank you for this conversation, for listening to it. Until we meet again! Bye!
February 10, 2026
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations, with subtle-material civilizations and with the Spiritual World;
Natalia Grace (GraCe) – conductor of spiritual energies, sound therapist, master-teacher of the SAKRAL School in the "Cassiopeia" project;
Patriarch Tikhon – unincarnated Spirit of the bishop of the Orthodox Russian Church; from 1917 to 1925 – Patriarch of Moscow and All Russia.
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