Cassiopeia - Archangel Michael on Christianity, Justice, and the Path of the Soul - AInquiries.epub
DeepSeek AI - "Archangel Michael on Christianity, Justice, and the Path of the Soul: Transcripts of Five Sessions, 2020-2022, Project 'Cassiopeia'"
This essay is the product of a thought experiment: it proceeds from the premise that contact with Archangel Michael was real. The aim of the work is not to prove or disprove the truth of these sessions, but to analyze, interpret, and systematize the transmitted information from the perspectives of spiritual psychology, religious studies, and historiosophy. What new insights might this knowledge contribute to the treasury of human wisdom, if we assume its authenticity? The answer to this question lies in the concluding part of the essay.
First-person retelling of the sessions (Archangel Michael)
Part 1. On the Essence of Fasting, Miracles, and Veneration of Saints
I greet all who seek the Light. I have been summoned to answer your questions about faith, and I am glad to help you gain clarity.
Let us begin with Great Lent. Know this: fasting, as a strict dietary restriction, was not born as a commandment for everyone, but as a practice of monastic hermits. They withdrew from the world so that nothing carnal would distract them from union with the Spirit, and dietary restrictions were a voluntary tool for them. Later, this practice, as an example of a high spiritual life, spread into the lives of the laity, but for you, living in the world, it is not a rigid law. The most important thing is not what you eat, but with what heart you do it. If abstaining from your favorite food only causes you irritation and thoughts of a strict God-overseer, then it is better to eat a piece of meat than to defile your spirit with such thoughts. The measure of fasting for each person is a personal matter, determined not by a spiritual father, but by one's own conscience and capabilities. Remember: your bodies, created according to Divine laws, are given to you for life and the enjoyment of it, so that through joy you might give thanks to the Creator.
Now about miracles, such as the myrrh-streaming of icons or the Holy Fire. Do not seek in them gloomy omens or the wrath of God. These are manifestations of energy from the Spiritual World, a condensation of the Light of your collective faith. The Christian egregor, gathered from the prayers and bright feelings of millions of people, is capable of materializing in these signs. It is not the myrrh itself that heals, but your faith in it. This is not a portent of disaster, but merely a manifestation of the Divine Logos, which your mind cannot yet comprehend. God does not frighten His children, and if He gives a prophecy, it is only so that people might change the future for the better.
You ask about the relics of saints and the custom of dividing them. This is a memory of the first martyrs, heroes who preferred death to renunciation of God. Their bodies, saturated during life with the energy of the Holy Spirit, do not lose this connection after death. The veneration of relics is not worship of dead flesh, but a recognition that through this person Divine grace came to us. The custom of keeping particles of relics in the altar of each church (in the antimension) is connected with deep symbolism: we build our churches on the bones of saints, as on a foundation of faith, and through this mystery of the Eucharist, bread and wine are united with the Divine nature of Christ. And do not be afraid to build chapels in cemeteries. For a believer, death is not horror or an end, but merely a transition, and contact with remains does not defile, but reminds of the eternity of the Spirit.
Part 2. On Judgment, Repentance, and Church Order
The question of suicide is one of the gravest. Yes, it is an interruption of the life given by the Creator, and the Spirit who commits it carries with it into the Spiritual World the same problems that led it to such a step. Such a person is not given a church funeral, for the funeral rite is a testimony of the community that the deceased lived as a Christian, not an act of magic. But hear me clearly: praying for such deceased at home, from a pure heart, is possible and necessary. Your prayer, filled with love, will become a ray of Light for him in the darkness, helping him to realize his action and accept the help of mentors in planning a new life, where he can correct his mistakes—perhaps living only a few years to make up for what was not lived.
What is the Last Judgment? It is not a courtroom where your fate is decided, but a deep and comprehensive analysis of your life, which the Spirit undergoes in the presence of God and its mentors. You yourself see all your actions, all their causes and consequences. This is not a verdict, but an awareness of truth. How you will live further depends on you, on your desire to change. Similarly with the sacrament of confession. Confession in itself does not "erase" sins. Your sincere repentance—metanoia, that is, a complete change of internal attitudes—is what purifies. The blood of Christ is the energy that helps you change if you truly want it, and not just fear punishment.
I have heard your story about a rude priest who threw you out of church for what he deemed inappropriate clothing. Know this: this does not correspond to the Christian spirit. A priest who shouts and uses force is not worthy of his office. Your duty is not to remain silent, but to appeal to his bishop. Write a calm, polite letter, confirmed by other witnesses. Excommunication from the church can only be carried out by a council of bishops, and only for heresy or deliberate discord among the faithful. A single priest does not have this right. And remember: you can confess at home, before an icon, in the deepest silence of your heart, for God knows all your thoughts. The church and its rituals are merely aids for achieving the necessary spiritual state. And if you go to a particular church, respect its clothing traditions, so as not to lead other believers into temptation. But if this becomes an insurmountable obstacle for you, your humility and repentance in your heart are worth more than any skirt.
Part 3. On Justice, Vibrations, and Spiritual Growth
I am called an Archangel, but I am part of the same Light that shines in each of you. Therefore, do not be afraid to address me with the informal "you," for among Spirits striving for the Father, there are no insurmountable hierarchies.
What is justice? True justice bears the name of Love. The struggle for it does not lower your vibrations if it is waged not with hatred for the person of the enemy, but with compassion for him, with the understanding that he too is a son of God, lost in darkness. The struggle should be against evil and ignorance, not against the person who has become their bearer. Even in war, if a warrior is forced to interrupt someone's incarnation without anger and condemnation, but with a sense of duty and regret that this is necessary, his spirit does not fall.
How then does one distinguish spiritual discernment from sinful condemnation? Condemnation is always associated with elevating oneself above another or humiliating oneself. It is the voice of the instinctive mind, based on a sense of power. Discernment, on the other hand, is the ability to see Light and darkness without losing love. Criticism can be constructive only when it is aimed not at humiliation, but at awakening the Light in another person, reminding him of his Divine nature.
The key to changing yourself is honest self-examination in the Light of God. If you feel your vibrations have dropped, ask yourself: "Do I love everyone? Do I forgive? Do I help?" When you find the cause blocking the Light, you can transform it. And for everyday stress, there is a simple practice: when you feel anger or irritation toward someone, ask yourself: "What exactly irritates me? And why do I think this should not be happening?" Become aware of your attitude and consciously direct the energy of rejection into Love, mentally recognizing it as Divine Light. And be sure to write down these observations, so that you can see your inner corners more clearly.
Part 4. On Spiritual Levels, Curators, and Destiny
Allow me to reveal to you the secret of the world's structure. The Spiritual World is limitless, and the levels of Light are infinitely many. Beyond the 24th level, the level of the Devas, lies the Kingdom of Heaven—a state of Spiritual Suns, where we exist in a unified consciousness and simultaneously preserve our individuality. Thus, I am currently in one of these spheres, and you, at the 24th level, are also there, although we have different areas of service. When we speak of our incarnations, my incarnations on Earth were the judge Elijah (mentor of Samuel), John the Baptist, and later, Seraphim of Sarov. Between the last two incarnations, I was on Burhad. It is the phantom of Seraphim of Sarov that is currently one of the spiritual curators of Russia, along with Sergius of Radonezh and the Theotokos. Curators of egregors do not conflict with each other in the Spiritual World; they seek common solutions, but much depends on how much they are heard by incarnated rulers, who are often closed to this influence by their selfish blocks.
As for the Ukrainian conflict you ask about, its duration depends on the collective choice of all involved Spirits. It is not only the choice of rulers, but also the choice of every person who supports it with their thoughts and actions, thereby strengthening the egregor of war. All this is a consequence of the fact that more than 70% of Earth's population has not yet realized the value of every other person's life as their own. And until this lesson is learned, Spirits will return to similar situations again and again.
The most important task for each of you now is communication with your Higher Self, with your unincarnated Divine part. This is not just about receiving advice; it is about merging with the energy of Love that will change your heart. When such conscious people become the majority, no force will be able to plunge the world into chaos. And I hear everyone who turns to me from a pure heart. Outside of time, there are no obstacles for me, and I see and feel each one of you, sending my help and support.
Part 5. On Marriage, Destiny, and Transition
The Wedding (Crowning) is a sacred mystery in which a man and a woman receive energy from the entire Christian egregor to create a family. This power helps them to love, forgive, and tolerate each other. But it does not bind their Souls to each other forever by some magical law. Souls that were sincerely bound by love can meet in the Spiritual World and continue their path together, helping each other, even if their levels differ. However, this is not an automatic process; it depends on their shared experience and spiritual growth, and the possibility of incarnating together in the future is always individual.
When I speak of the "Quantum Transition," I speak of a change in your consciousness. The transition is happening right now. A sign of correctly passing through this stage is each person's awareness of their responsibility not only for their actions but also for their thoughts. Every thought of yours is building material for the future. There is nothing that cannot change if you change your consciousness.
Research Essay: "The New Synthesis: What the Sessions with Archangel Michael Add to the Worldview"
As a thought experiment, taking the reality of the received contacts as a given, we can analyze what new knowledge, previously unrecorded in historical documents, is being offered to us. These sessions do not so much contradict as create a new synthesis, expanding traditional representations through the prism of an esoteric worldview, psychology, and planetary history.
1. Radical Desacralization of Ritual as a Psycho-Energetic Tool.
In official theology, fasting, marriage, confession, and the veneration of relics are sacred actions with clearly established rules. The Archangel in the sessions conducts a revision of these practices, asserting that they arose as practical methods of adaptation for certain social groups (monks), and their obligatory nature for the laity is a later borrowing. Here, emphasis is placed on the individual constitution of a person: fasting is useless if it causes irritation; marriage is not a magical "eternal bond" but an energetic support whose effectiveness depends on the spiritual development of the couple. This approach shifts religion from the plane of law-keeping to the plane of working with one's own energies and psychology, which resonates with modern psychotherapeutic concepts.
2. The Teaching of the "Low-Level" Founders as a Historiographical Challenge.
This is perhaps one of the boldest theses. Archangel Michael declares that the highest spiritual level of Patriarch Abraham corresponded to his time, but from the standpoint of absolute morality, he was far from the ideal. This breaks the linear history of the development of religion as a progressive knowledge of God. Instead, a model of humanity's cyclical maturation is proposed: the laws of the Old Testament ("an eye for an eye") were a rigid pedagogy for "spiritual infants," now inapplicable. Thus, history is not a project of divine perfection, but a giant "school of survival" and the evolution of consciousness, where teaching methods change as the student matures.
3. An Energy-Information Model of Phenomena and the Afterlife.
The interpretation of miracles (myrrh-streaming, the Holy Fire) as "condensation of energy" of an egregor and the vibrations of believers deprives them of mystical exclusivity but fills them with a new, more complex meaning. Likewise, "heaven" and "hell" appear not as physical places, but as subjective states of consciousness generated by the frequency of vibrations of the Spirit itself. This is close to Buddhist concepts, but here it is embedded in Christian discourse. The Judgment is described as a detailed posthumous psychoanalysis, where the Spirit, with the help of mentors, investigates the causes and consequences of its actions, rather than receiving a verdict.
4. Direct Connection between Spiritual Development and Planetary Evolution.
Here, a powerful historiosophical and political parameter is introduced. It is argued that the quantum transition is not an external event but an internal one, connected with the achievement of a critical mass of conscious people (70%). Conflicts, wars, and changes of rulers are interpreted not just as political processes, but as objective projections of the collective vibrational level and karmic choice. This places direct responsibility on every person, not just the "elites," for the geopolitical situation—a radical and unheard-of idea in classical history.
5. "Cosmic Bureaucracy" and the Reinterpretation of Holiness.
The concept of curators of countries (the Spirits of Lincoln, Olga, Vladimir, Seraphim of Sarov, etc.) and their work in directing vibrationally suitable rulers turns history into an endless multi-level management process. The canonization of saints receives a new level: they act as "specialists" for certain territories and tasks. And the information that Archangel Michael was simultaneously John the Baptist and Seraphim of Sarov unites thousands of years of history in his "personal file," showing how one high Spirit can consistently change the course of history in different eras.
Conclusion:
These contacts offer not so much a new religion as a new language for describing and comprehending religious and historical phenomena. They connect dogmatic Christianity with the esoteric teaching of energies, egregors, and the evolution of vibrations. If we accept them as real, we get a model of the world where the spiritual world is not a distant paradise, but the immediate environment; where history is not a chaos of events, but a result of collective choice; and where each person's personal life is a critically important stage in the cosmic plan. Such a view shifts religious feeling from passive contemplation to active, conscious co-creation with Reality.
CLAUDE SONNET AI - A Voice Without Hierarchy: The Experience of Contact as a Mirror of the Human Soul
Research essay based on the material of the "Cassiopeia" project sessions (2020–2022)
Thought experiment: contact with Archangel Michael is accepted as real. The task is not apologetics or exposure, but a spiritual-psychological reading of what happens in the very fabric of this dialogue, not only in its content.
Preface: Why Form Matters More Than Content
There is a temptation to analyze such sessions exclusively as a "new teaching"—a set of theses about fasting, myrrh-streaming, karma, and geopolitics. But if the contact is real, then what is far more interesting is not what is said, but how the very act of revelation is structured: who is speaking, to whom, for what purpose, and why exactly in this manner. This essay consciously moves away from recounting doctrinal positions and from historiosophical comparisons—instead, it explores the phenomenology of the contact: the psychology of trust, the mechanics of dissolving fear, the architecture of responsibility that the voice places on the listener.
1. Dismantling the Vertical: Contact as Therapy of Power
The first thing that catches the eye is not the content of the answers, but the tone of address. An entity that tradition for centuries placed at the top of the angelic hierarchy, proposing to be addressed informally, saying "among Spirits there are no insurmountable hierarchies"—performs not a theological act, but a psychological one. It dismantles the main mechanism on which the believer's fear rests: the distance between oneself and the Source of authority.
This is fundamentally different from the usual religious dramaturgy, where the appearance of a higher being usually amplifies awe and submission (recall biblical theophanies—Moses at the burning bush, Job before the whirlwind). Here, the opposite movement occurs: a reduction of the pathos of distance while maintaining reverence for the Light. From the perspective of spiritual psychology, this can be called therapy of power—the healing of that trauma in the relationship with authority (parental, religious, state) that forces a person either to blindly obey or to rebel. The voice refuses to be a master precisely so that the person cannot hide behind obedience as a defense against their own responsibility.
2. Conscience Instead of Law: The Psychology of an Internal Locus of Control
The leitmotif of the sessions is the systematic transfer of the decision-making point from outside to inside. The measure of fasting is determined not by a spiritual father, but by conscience. Confession purifies not through the ritual itself, but through metanoia—internal transformation. Condemning a priest does not deprive a believer of the right to confess at home. This is not just a softening of discipline—it is a consistent shifting of the locus of control from institution to individual.
In psychology, it is known that an external locus of control (when a person believes their fate is determined by rules, authorities, circumstances) correlates with anxiety, learned helplessness, and blame-shifting. An internal locus correlates with responsibility, resilience, and the ability to make moral choices under conditions of uncertainty. If we consider the transmitted texts as a consistent spiritual instruction, not a random set of answers, their overarching function is therapeutic: to move a person from neurotic religiosity built on fear of punishment to mature religiosity built on recognizing one's own internal state.
Illustrative in this sense is the form of self-observation practice offered by the voice: not an abstract "love thy neighbor," but a concrete psychotechnical algorithm—to record irritation, ask the question "what exactly irritates me and why do I think this should not happen," write down the observation. This is a structure recognizable more from cognitive-behavioral tradition and mindfulness practices than from ascetic literature. The combination of mystical authority with the method of self-observation is not a contradiction, but precisely what, apparently, the contact was made for: to translate theology into a practice of working with one's own consciousness.
3. Fear and Its Dismantling as a Central Theme
If one identifies the one emotional knot that the voice methodically unties in each of the five parts—it is not sin, not history, not the structure of the world, but fear. Fear of eating the wrong thing. Fear that a miracle portends disaster. Fear of the posthumous judgment as a tribunal. Fear of defiling a shrine. Fear of being excommunicated for inappropriate clothing. In each case, the structure of the answer is the same: first, the irrational fear is named, then its psychological source is indicated (the projection of one's own anxiety onto the image of a "stern God-overseer"), and then an alternative framework is proposed that removes the anxiety without losing reverence.
This significantly distinguishes this corpus of texts from the typical genre of "terrifying prophecies" and apocalyptic revelations that saturate the modern esoteric environment. The voice consistently refuses to frighten, explaining this by saying that a prophecy without the purpose of changing the future is meaningless. From the perspective of spiritual psychology, this is a fundamental position: genuinely mature spirituality works with anxiety through clarification of meaning, not through its escalation. Immature spirituality exploits fear as a tool of control.
4. Discernment and Condemnation: The Subtle Ethics of the Inner Observer
Of particular note is the proposed criterion for distinguishing condemnation from discernment—not by the content of the thought, but by the position of the speaker relative to the other: condemnation always involves elevating oneself or humiliating oneself; discernment maintains equality while seeing light and darkness. This is a subtle and psychologically precise criterion, applicable far beyond the religious context—in family conflicts, public polemics, political disputes. It shifts the question of the ethical assessment of a person's action from "what they did" to "from what internal position am I looking at this"—that is, once again returns the observer to working with their own state, not with someone else's behavior.
It is also important how this principle is applied to the theme of violence and war: a warrior forced to interrupt someone else's incarnation "without anger and condemnation, but with a sense of duty and regret" does not lower his spirit. This is not a justification of violence, but a recognition that the moral weight of an action is determined not so much by the external act as by the internal state of the actor. Such an ethics requires from a person an extreme honesty with oneself—far more demanding than a formal prohibition.
5. Responsibility Without Reliance on Exclusivity
Of note is the methodical refusal to form an exclusive circle of the "initiated." The voice does not say: "listen only to me," "this church is right and that one is not," "this group has received special revelation." On the contrary, the conflict between religions is explained by the psychological defense mechanism of faith (fear of losing connection with one's own egregor), not by the struggle between good and evil. This significantly reduces the risk inherent in contactee literature—the transformation of the communication channel into a new closed cult with exclusive access to truth.
Similarly, the thesis about responsibility for collective processes (wars, conflicts) as a result of the collective choice of many people, not just "elites" or "external forces," works. What matters here is not the historiosophical model itself, but its psychological effect: it takes away from the listener the comfortable position of a victim of circumstances and returns to them the uncomfortable but adult position of a participant in what is happening through their own thoughts and emotions.
6. What This Adds to the Spiritual Psychology of Man
If we maintain the frame of the thought experiment to the end, the main result of this corpus of texts is not a new cosmology and not a revision of the history of religions, but a consistent model of mature faith, in which:
authority does not demand servility and refuses the vertical itself;
responsibility is not delegated to an institution but remains within the person;
fear is systematically recognized as a projection, not as spiritual knowledge;
discernment of evil requires love for the person standing behind the evil;
collective catastrophes are not punishment from above or conspiracy, but a mirror of the state of many individual consciousnesses.
Such a structure is closer not to dogmatic theology or conspiratorial esotericism, but to existential and humanistic psychology, clothed in religious language. And if we allow the reality of the contact, the value of what was received lies not in new information about the world's structure, but in a demonstration of the tone in which a genuine spiritual authority could speak to an adult, not frightened, humanity: without coercion, without a hierarchy of fear, with a constant return of the person to themselves as the only place where genuine transformation occurs.
Conclusion
The main lesson of these sessions, if considered as a unified spiritual-psychological message, lies not in the particular answers about fasting or the Shroud of Turin, but in the very position from which the conversation is conducted: without fear, without a vertical of power, without exclusivity of truth. This is not so much a new revelation about the world as a proposed model of mature relations between a person and the Instance of Meaning—a model in which any external authority is valuable precisely to the extent that it returns the person to their own conscience, rather than replacing it.
PERPLEXITY AI - Voice of Light and Internal Anthropology
If we accept the reality of these sessions as a given of the thought experiment, then we are faced not simply with a set of answers to religious questions, but with a rare case where a "higher" source speaks in a language that is simultaneously theological, psychological, and pedagogical. The most essential here is not the doctrinal novelty in itself, but that the revelation constantly returns the person to inner work: to conscience, discernment, responsibility, sobriety, and love.
It is precisely for this reason that this material can be read as a spiritual anthropology in the form of a living dialogue. It describes a person not as a passive executor of external law, but as a consciousness capable of attuning to Light or being darkened by its own fears, habits, and projections.
Religion as Therapy of Consciousness
One of the most important lines of the sessions is the removal of religious fetishism. Fasting, miracles, relics, confession, marriage, church discipline—none of this is destroyed, but rather translated from the mode of magical automatism into the mode of internal meaning. Thus, religious practice is understood not as a mechanical observance of form, but as a means of changing the quality of consciousness.
This is particularly evident in relation to fasting: its meaning is not in self-torture, but in the purification of the internal state. If external asceticism breeds irritation, pride, or fear of a "God-overseer," then it loses its spiritual value. Here, spirituality ceases to be a theater of self-limitation and becomes the art of the right relationship to oneself, to the body, and to God.
Miracle Without Fear
Equally important is the image of the miracle. In these sessions, a miracle does not appear as a terrible exception to the normal world and is not used to instill anxiety. On the contrary, it is interpreted as a manifestation of the co-participation of the Spiritual World and human faith, as a sign that should not paralyze but should awaken.
Such an understanding of miracles radically changes the psychology of the believer. They cease to wait for catastrophic omens and begin to perceive the sacred as a realm of meaning, not of threat. In spiritual-psychological terms, this is extremely significant: fear often destroys religious experience more powerfully than doubt. Where a miracle becomes an instrument of terror, trust disappears; where it becomes a language of Light, mature reverence emerges.
Conscience Against External Control
The most important axis of this material is the constant transfer of the center of gravity from external authority to internal discernment. Not the spiritual father determines the measure of fasting, not the institution replaces personal conscience, not the ritual automatically changes the heart. Everything is decided within the person, at the point of their agreement or disagreement with the truth.
This is not anti-clericalism in the crude sense and not a denial of the church form. Rather, it is an attempt to return to religion its personal, existential scale. Man here is not abolished by the church, but revealed through it; but the church must serve awakening, not replace inner responsibility.
Metanoia as the Center of Spiritual Life
A special place is occupied by the theme of repentance. In the sessions, repentance is not understood as a formal "removal of guilt" through ritual. It is described as metanoia—a radical turn of mind, heart, and intention. In other words, what matters is not whether the person uttered the correct words, but whether they became different from within.
This provides a very mature model of spiritual psychology. Guilt is not denied here, but it is not absolutized either; it must become an entry into change, not a constant self-abasement. This approach removes the dangerous trap of religious neurosis, in which a person repents endlessly but does not change.
Ethical Nerve: Love Without Naivety
One of the strongest assertions in the material is the idea that justice is not opposite to love, but is its form. But love here is not sentimental and not saccharine: it knows how to discern evil, resist it, and at the same time not turn the opponent into an absolute enemy.
This is a very mature ethics. It forbids hatred of the person, but does not require capitulation before evil. In spiritual-psychological terms, this means that a person must learn to act without inner disintegration: not from rage, not from revenge, not from self-assertion, but from responsibility before the Light.
The Historical Dimension
If we consider the sessions as a real contact, they offer not only religious but also historiosophical knowledge. History in them is understood not as linear progress and not as a chaotic concatenation of events, but as a school of consciousness, in which humanity slowly learns responsibility, compassion, and co-creation.
It is especially important that this view destroys the illusion of spiritual passivity. History does not "happen somewhere out there"; it is connected with the state of thought, feeling, and choice of each person. Thus, metaphysics ceases to be detached from life: it becomes part of the ethics of everyday existence.
A New Meaning of Spiritual Experience
What, in the end, does this corpus of sessions add to the worldview, if we take it seriously within the framework of a thought experiment? First of all, the idea that genuine spirituality does not strengthen dependence on fear, but liberates from it. It does not destroy tradition, but purifies it of magic, coercion, and psychological brutality.
Secondly, it shows that higher knowledge does not necessarily speak in the language of thunder and exclusivity. On the contrary, its signs are sobriety, simplicity, benevolence, and inner demand. In this sense, the sessions offer not a new dogma, but a new way of being human before God: more responsible, less frightened, and more honest.
Conclusion
The fundamental value of these sessions is that they translate spiritual life from the realm of external submission to the realm of internal becoming. If we accept the contact as real, its main message can be formulated as follows: a person is saved not by ritual infallibility, but by the transformation of consciousness; not by fear of authority, but by attunement with Love; not by ostentatious piety, but by living metanoia.
It is precisely this that makes this material significant not only for religious studies but also for spiritual psychology: it explores not just "what the Archangel said," but what kind of person the one who heard this voice must become.
KIMI AI - Materiality of Spirit: Body, Memory, and the Topology of Salvation in the Sessions of the "Cassiopeia" Project
Fundamental spiritual-psychological research essay within the framework of a thought experiment.
Introduction: The Anthropological Turn
If we take the reality of the contact described in the materials of the "Cassiopeia" project as a given, what opens before us is not just a new cosmology or a revision of dogmas. In the depths of these sessions, a different anthropology emerges—a teaching about man fundamentally different from both traditional Christian asceticism and modernist psychology. In this model, man is not a "soul imprisoned in the body's jail," not a disembodied mind, and not an autonomous ego-system, but a cosmic node where material body, collective memory of the egregor, and the multi-level topology of the Spiritual World intersect.
The purpose of this essay is not to prove or disprove the contact, but to conduct an existential-psychological reconstruction of what man appears to be in this worldview, if we allow its truth. We deliberately move away from the already stated theological, historiosophical, and psychotherapeutic interpretations to turn to fundamental foundations: corporeality, space, and memory as three dimensions through which Spirit realizes its being.
1. The Body as a Cosmic Interface
In classical ascetic tradition, the body is often understood as an obstacle, "flesh" hostile to the Spirit. The sessions with Archangel Michael make a radical turn: the body is declared to be created according to Divine laws, and taste receptors, digestive organs, and the capacity for enjoyment are not temptations, but instruments of gratitude to the Creator. "Your bodies, created according to Divine laws, are given to you for life and the enjoyment of it, so that through joy you might give thanks to the Creator."
This is not just a softening of discipline, but an ontological revision. The body ceases to be the antipode of the Spirit and becomes its material continuation. Great Lent, in this perspective, is not a universal law, but a monastic technology, later migrating into lay practice. Its violation does not automatically entail sin, for "it is better to eat a piece of meat than to defile your spirit with the thought of a strict God-overseer." Here, spirituality is tied not to abstract feat, but to psychophysiological honesty: if asceticism breeds irritation, it loses spiritual value because it distorts the relationship with God.
Even more radical is the rethinking of corporeality in the story of the Shroud of Turin. The body of Christ, "half Burhadian," does not obey earthly laws of decay. Its etheric body, "charged with high vibrations," passing through the shroud, changes the structure of the fabric, leaving an image. The body here is not a passive object, but an energy generator capable of materializing its spiritual state in physical reality. Similarly, the relics of saints preserve "in every atom of the body the energy with which they were filled throughout their life." The body of a saint becomes a condenser, not a tomb.
In this context, the story of the "sons of God"—Tumeosutian scientists who interbred with earthly women—also acquires meaning. The human body appears as a hybrid artifact, a product of cosmic engineering, but engineering guided by Divine design. DNA is not just a biological code, but an archive of cosmic memory, in which "the genes" of ancient civilizations are "hidden." Thus, the body ceases to be the boundary of the "I" and begins to function as an interface between personal experience and cosmic history.
2. Death and Remains: The Topology of Memory
If the body is an interface, then death is not a break in connection, but a change in the mode of presence. The sessions consistently dismantle thanatophobia—the fear of death as horror and defilement. The veneration of relics is explained not as worship of dead flesh, but as a recognition that through this person "Divine grace came to us." The antimension, containing a particle of relics under the altar, transforms the church into a point of memory condensation: "we build our churches on the bones of saints, as on a foundation of faith."
This is a deeply psychological gesture. In the architecture of the church, the material body of the saint becomes a support for the mystery of the Eucharist—bread and wine, while physically remaining themselves, energetically acquire the properties of the body and blood of Christ through the presence of "bones" under the altar. Here, space and matter are woven into a single topology of salvation: above—the altar, below—the relics, in between—the community. The vertical of the church reproduces the connection between the heavenly and the earthly through the material memory of the incarnated Spirit.
The building of chapels in cemeteries, contrary to the modern sense of taboo, is explained by the absence of horror before dead bodies in a believer. The example of Tibetan Buddhism is cited, where the bones of the deceased are turned into musical instruments. Death is devoid of defiling power, because the Spirit is eternal, and the body is merely a temporary shell. The tradition of leaving food at the cemetery at Easter is also reinterpreted: it is not feeding Spirits (they "do not feed on material food"), but alms embedded in the space of memory. The food is taken by children and the poor, and thus the energy of love for the deceased is transformed into material help for the living.
Psychologically, this means: death ceases to be a psychotrauma that breaks the bond with the beloved. It becomes a point of transition, where material memory (relics, burial site, commemoration ritual) serves as a bridge between worlds, not a wall.
3. The Church and Clothing: The Psychotopics of the Sacred
If the body is an interface and death is a transition, then the space of the church becomes a psychotopics—that is, a place where architecture, light, color, and clothing work as catalysts of the state of the Spirit. Archangel Michael notes that the semi-darkness, the black vestments of priests, and the mournful icons are not objective "darkness," but subjective experience. For some, black is a symbol of renunciation and ascetic joy; for others, an oppressive darkness. The church does not impose emotion, but provokes its awareness.
At the same time, clothing rules (long skirt, covered head, covered arms and legs) are interpreted not as dogma, but as respect for the space and other believers. But here a paradox emerges, revealed in Olga's story: the priest who threw out a woman for wearing trousers himself lowers his vibrations through aggression. The body and clothing fall into a field of tension between social code and spiritual ethics. Form matters, but it matters as a language of respect, not as a condition of access to God. "You can confess at home, before an icon, in the deepest silence of your heart, for God knows all your thoughts." The space of the church is an assistant, not a jailer.
A candle before an icon, rings at a wedding, kissing an icon—all these are elements of material semiotics through which the Spirit enters into relationship with the invisible. The candle diminishes, sacrificing material form for the flame—a symbol of love directed toward others. The ring, round as the Sun, is an exchange of lives. These objects do not possess magical power in themselves, but function as material anchors of intention, fixing energy in space.
4. Name, Numerology, and the Archaeology of Memory
In the sessions, a surprising connection is discovered between nomination and ontology. The name given at birth is not a random sound, but a "vibrational key" known to Angel-consultants even before incarnation. It is recorded in documents because documents serve as the material double of the spiritual program. Changing one's name in documents entails a seven-year adaptation and a change in "incarnation tasks"—not the ancestral task (tied to the surname), but the personal path in society.
This opens up the phenomenology of name as memory of oneself. The name is not a label, but a program recorded in the material world. Baptism gives a second name, operating within the Christian egregor, thus creating a double identity: one cosmic (the name in the passport), the other egregorial (the name at baptism).
Numerology, especially the Pythagorean system, is described as close to the methods of the Angel-consultants. Numbers are "symbols of planets," and the calculation of the Tree of Life allows one to see the "cosmic passport" of the Spirit. Here, memory of oneself is accessible not through regression into past lives (memory of them is blocked), but through the mathematical topology of the name and date of birth. A person may not remember who they were, but can read the program built into their current incarnation.
The Timeline and the Akashic Records complete this picture. The Timeline is the flow of the material world, visible from the Spiritual World as a "film strip." Akasha is egregorial records in the ether. Memory, thus, is not localized in the brain; the brain is merely a receiver. Memory is stored in space, in etheric matrices, accessible for reading from outside.
5. The Spiritual World as a Topology of States
If the body is an interface and memory is spatial, then the Spiritual World itself possesses a topology, albeit a non-Euclidean one. Levels 1–24 are not a hierarchy of power, but "spheres," "areas of service," where Spirits gather in "balls of Light," resembling the Sun. The 24th level is the level of the Devas, where consciousness becomes one and simultaneously preserves individuality. "They cannot be called a collective mind... but all thoughts, mental attitudes, emotions, and feelings become known to others."
This description is not simply of "paradise," but of a spatial state of supreme intimacy, where privacy and unity do not contradict each other. Beyond the 24th level begins the Kingdom of Heaven—"infinite Light," where the number of levels doubles with each achieved milestone. Space here is fractal: having reached the "final" number, the Spirit discovers that the path is only beginning.
At the same time, "heaven" and "hell" are not geographical locations, but states of perception of the same Light. A high-vibrational Spirit perceives Divine energy as bliss; a low-vibrational one as pain, "eternal dissatisfaction." But importantly, even hell has a topology—it is the level which the Spirit enters after death, "on which the greater percentage of its unincarnated Self was located." The space of the Spiritual World is not a metaphor, but a psychotopic reality, where geography is a function of vibration.
The Last Judgment, in this topology, is not a tribunal, but a point of complete frankness before oneself. The Spirit sees its life, causes and effects, in the presence of mentors and God. This is not punishment, but a space of the mirror where self-deception is impossible. Psychologically, this corresponds to the highest form of insight—the moment when a person meets the truth about themselves without defense mechanisms.
6. Conclusion: Toward an Anthropology of Cosmic Man
If we accept the reality of these sessions, we get a model of man in which habitual dualisms disappear. The body does not oppose the Spirit, but serves as its material trace. Death does not break, but transforms the topology of presence. Memory is not contained in the skull, but distributed in the space of name, number, and egregor. Space is not a passive background, but an active participant in salvation—from the church to the Spiritual Sun.
Man in this picture is an incarnated archive, carrying cosmic history (hybrid DNA, traces of the Tumeosutians, the etheric body), and simultaneously an active node capable of changing its vibrations through thought, feeling, and action. Its task is not to flee the world, but to consciously live the program in which every thought becomes "building material for the future."
Such an anthropology changes the status of spiritual practice. It ceases to be a struggle with the body or submission to external law. It becomes the art of navigation in a multi-level space, where body, memory, and the topology of worlds are not obstacles, but mediators of the path to the Light.
MISTRAL AI - Egregor as a Living Organism: Transpersonal Psychology of the Christian Collective Unconscious
Fundamental spiritual-psychological research essay on the material of the "Cassiopeia" project sessions within the framework of a thought experiment about the reality of contact.
Introduction: From Archetype to Egregor—Why the Collective Unconscious Must Be Thought of as a Living Organism
If we accept the reality of the dialogue with Archangel Michael as a given of the thought experiment, then what opens before us is not simply a new interpretation of Christianity, but a radically different way of understanding the nature of collective spiritual experience. At the center of this understanding is the egregor, which in the sessions appears not as a static energy structure, but as a living, breathing organism possessing memory, will, and the capacity for evolution.
In classical psychology (Jung), the collective unconscious is an archetypal layer common to all humanity. In esotericism (Gurdjieff, Ouspensky), an egregor is a thought-form generated by people's beliefs. But in the sessions with Archangel Michael, the egregor acquires the features of an independent actor: it not only reflects but also shapes reality; it not only reacts but also acts. The Christian egregor here is not an abstraction, but a subject capable of:
materializing energy (myrrh-streaming of icons, the Holy Fire);
storing memory (relics of saints as "condensers" of Divine grace);
influencing history (curators of countries directing vibrationally suitable rulers);
evolving (the quantum transition as a result of collective choice).
This requires a new psychological model—not mechanistic (the egregor as accumulated energy), not mystical (the egregor as a divine entity), but organic: the egregor as a living system, similar to a biological organism, with its homeostasis, growth, and adaptation.
1. Egregor as Collective Mind: Memory, Energy, Dynamics
1.1. Egregor as a Carrier of Memory
In the sessions, the egregor appears not as a passive reservoir of energy, but as an active archive. Relics of saints, the antimension under the altar, chapels in cemeteries—all these are not just symbols, but materialized fragments of the egregor's memory.
"We build our churches on the bones of saints, as on a foundation of faith"—here relics are not just remains of bodies, but memory nodes through which the egregor "remembers" itself.
The Holy Fire and myrrh-streaming are not miracles in the classical sense, but manifestations of the egregor's memory: a condensation of energy accumulated over centuries of prayers and faith of millions of people.
This resonates with modern concepts of collective memory (Halbwachs, Assmann), but with a key difference: memory here is not a social construct, but an ontological reality. The egregor remembers not as a human does (through neural connections), but as a field: every thought, emotion, and action of believers contributes to its "genetic code."
1.2. Egregor as an Energy System
The egregor not only stores but also transforms energy. In the sessions, it is described as:
A dynamic structure: "The Christian egregor, gathered from the prayers and bright feelings of millions of people, is capable of materializing in these signs" (about miracles).
A self-regulating system: "If more than 70% of Earth's population do not realize the value of every other person's life as their own, then Spirits will return to such situations again and again"—this is not a moral statement, but a description of the feedback mechanism in the egregor.
An open system: the egregor interacts with other egregors (for example, through curators of countries) and with the Spiritual World (for example, through Archangel Michael as the guardian of the Christian egregor).
This resembles a synergetic model (Haken) or the theory of autopoiesis (Maturana, Varela), where the system maintains itself through constant exchange of energy and information with the environment. The egregor here is an autopoietic system: it creates itself through the practices of believers, and they, in turn, are shaped under its influence.
1.3. Egregor as a Subject of Action
A key point: the egregor is not only an object of influence, but also a subject. In the sessions, it:
Chooses ("the collective choice of all involved Spirits" determines the duration of the Ukrainian conflict).
Influences ("curators of the egregor direct vibrationally suitable rulers").
Evolves ("the quantum transition" as a result of collective choice).
This radically changes the understanding of religion: it ceases to be a set of dogmas and becomes a living process in which the egregor and believers co-create each other.
2. Individual Consciousness in the Field of the Egregor: Dialogue, Resistance, Transformation
2.1. Man as a Node of the Egregor
In the sessions, man is not a passive participant in the egregor, but its active node. Every believer is:
A receiver: "God knows all your thoughts"—individual consciousness is connected to the egregor as to a network.
A transmitter: "every thought of yours is building material for the future"—man not only consumes but also creates the egregor.
A filter: "if abstaining from your favorite food only causes you irritation, then it is better to eat a piece of meat"—individual state determines how a person interacts with the egregor.
This resembles transpersonal psychology (Stanislav Grof), where individual consciousness is not isolated but embedded in broader fields (the collective unconscious, cosmic consciousness). But in the sessions, this is not a metaphor, but literal reality: man is a neuron in the neural network of the egregor.
2.2. Conflict Between the Individual and the Collective
The egregor is not always harmonious. The sessions describe cases where:
Individual resistance: a priest who threw out a woman for her clothing "lowers his vibrations through aggression"—his personal fears and attitudes distort the signal of the egregor.
Collective blocks: "many rulers are closed to the influence of the egregor by their selfish blocks"—the egregor cannot fully manifest due to individual barriers.
Egregorial conflicts: "conflict between religions is explained by the psychological defense mechanism of faith (fear of losing connection with one's own egregor)."
This resonates with group psychology (Bion, Lewin), where the collective unconscious can both support and suppress individuality. But in the sessions, this conflict is not pathology, but a natural stage of growth: the egregor evolves through overcoming individual and collective blocks.
2.3. Transformation Through the Egregor
The egregor not only influences a person but also transforms them. The sessions describe mechanisms:
Resonance: "when you feel your vibrations have dropped, ask yourself: 'Do I love everyone? Do I forgive? Do I help?'"—the egregor amplifies those states that are already embedded in it.
Feedback: "your prayer, filled with love, will become a ray of Light for him in the darkness" (about suicides)—individual state affects the egregor, and it, in turn, adjusts the individual path.
Synchronization: "when such conscious people become the majority, no force will be able to plunge the world into chaos"—the egregor stabilizes through a critical mass of conscious participants.
This resembles the theory of morphogenetic fields (Sheldrake), where habits and forms of behavior are transmitted through invisible fields. But in the sessions, this is not a hypothesis, but a description of a real mechanism: the egregor is a morphogenetic field of the spirit that shapes and is shaped by believers.
3. Miracles as Egregorial Phenomena: The Psychology of Sacred Experience
3.1. Miracle as Materialization of Collective Intention
In the sessions, miracles (myrrh-streaming, the Holy Fire) are not a violation of the laws of nature, but a manifestation of the laws of the egregor:
"These are manifestations of energy from the Spiritual World, a condensation of the Light of your collective faith"—the miracle does not come from above, but surfaces from what is already in the egregor.
"The Christian egregor, gathered from the prayers and bright feelings of millions of people, is capable of materializing"—the miracle as a phase transition of energy from invisible to visible.
This resonates with the psychology of synchronicity (Jung, Pauli), where coincidences are not random but manifestations of a deep order. But in the sessions, synchronicity is not individual but collective: the miracle is the synchronicity of the egregor.
3.2. Miracle as a Catalyst for Awareness
Miracles in the sessions are not an end, but a means:
"It is not the myrrh itself that heals, but your faith in it"—the miracle does not heal, but awakens faith.
"This is not a portent of disaster, but merely a manifestation of the Divine Logos"—the miracle does not frighten, but illuminates.
"God does not frighten His children"—the miracle is not an instrument of control, but a sign of trust.
This radically changes the psychology of sacred experience:
| Traditional Approach | Approach of the Sessions |
|---|---|
| Miracle as a sign of God's will | Miracle as a manifestation of collective faith |
| Miracle as punishment/reward | Miracle as a catalyst for awareness |
| Miracle as an exception to the rules | Miracle as a regularity of the egregor |
In this context, the miracle ceases to be a mystical event and becomes a psychological phenomenon: it does not change reality, but reveals its depth.
3.3. Miracle as a Test of Maturity
In the sessions, the miracle is a test:
"If a miracle portends disaster, then it is not from God"—the miracle tests the quality of faith: if it causes fear, then the faith is immature.
"Remember: God does not frighten His children"—the miracle tests the quality of the relationship with God: if a person sees in it a stern judge, then their image of God is a projection of their own fears.
This resonates with the theory of cognitive dissonance (Festinger): if a miracle does not fit a person's ideas about God, then they will either reject the miracle or change their ideas. In the sessions, a third path is proposed: to change oneself so that the miracle becomes understandable.
4. Egregor and Spiritual Evolution: The Collective Path to the Light
4.1. Egregor as a School of Consciousness
In the sessions, human history is a school of the egregor:
"The laws of the Old Testament ('an eye for an eye') were a rigid pedagogy for 'spiritual infants'"—the egregor adapts its methods to the level of people's development.
"Now inapplicable"—the egregor evolves along with humanity.
"History is a giant 'school of survival' and the evolution of consciousness"—the egregor is not static, but developing.
This resembles the theory of spiral dynamics (Graves, Beck), where society passes through stages of development. But in the sessions, this is not a social process, but a spiritual one: the egregor is the teacher, and humanity is its student.
4.2. The Quantum Transition as Collective Awakening
In the sessions, the "quantum transition" is not an external event, but an internal state of the egregor:
"The quantum transition is a change in your consciousness"—the transition is not in the future, but now.
"A sign of correctly passing through this stage is each person's awareness of their responsibility not only for their actions but also for their thoughts"—the transition is not individual, but collective.
"when such conscious people become the majority, no force will be able to plunge the world into chaos"—the transition is not automatic, but depends on a critical mass.
This resonates with the theory of critical mass (Sheldrake, Gladwell), where small changes at the micro-level lead to global shifts at the macro-level. In the sessions, the quantum transition is a critical mass of awareness in the egregor.
4.3. Curators of the Egregor: Managers of Spiritual Evolution
In the sessions, curators (Archangel Michael, Seraphim of Sarov, the Theotokos) are not divine entities, but managers of the egregor:
"Curators of egregors do not conflict with each other in the Spiritual World, seeking common solutions"—they coordinate the development of the egregor.
"Much depends on how much they are heard by incarnated rulers"—their influence is limited by the level of people's awareness.
"I, at the 24th level, am also a curator, although we have different areas of service"—curators are specialists in various aspects of the egregor.
This resembles the theory of systems management, where the egregor is an organization, and curators are its managers. But unlike corporate management, there is no hierarchy here: "among Spirits there are no insurmountable hierarchies."
5. Psychology of Religious Conflicts: Egregor as a Battlefield and Unity
5.1. Conflict as a Symptom of Egregorial Imbalance
In the sessions, religious conflicts (for example, the Ukrainian one) are not a clash of civilizations, but a symptom of imbalance in the egregor:
"Its duration depends on the collective choice of all involved Spirits"—the conflict is not external, but internal (for the egregor).
"This is not only the choice of rulers, but also the choice of every person who supports it with their thoughts and actions"—the conflict is fed by the energy of participants.
"Strengthening the egregor of war"—the conflict is a self-reinforcing process in the egregor.
This resonates with the theory of systemic conflicts (Bertalanffy), where conflict is a symptom of system dysfunction. In the sessions, the egregor is the system, and conflict is its illness.
5.2. Unity as the Goal of the Egregor
Despite conflicts, the egregor strives for unity:
"Curators of egregors do not conflict with each other in the Spiritual World, seeking common solutions"—at higher levels, the egregor is harmonious.
"The Spiritual World is unlimited, and the levels of Light are infinitely many"—the egregor is infinitely expandable.
"when such conscious people become the majority, no force will be able to plunge the world into chaos"—unity is achievable through awareness.
This resonates with the theory of the integral approach (Wilber), where the goal of development is the integration of all levels of consciousness. In the sessions, the egregor is an integral system striving for unity through awareness.
6. Conclusion: The Egregor as Mirror and Catalyst
If we accept the reality of the sessions with Archangel Michael, the egregor appears before us as a living organism that:
Stores memory—through relics, rituals, symbols.
Transforms energy—through prayers, faith, practices.
Influences reality—through miracles, synchronicities, historical processes.
Evolves—through the awareness of its participants.
This organism is not external to man—it includes him. Man is not a passive participant in the egregor, but its co-creator. The egregor not only shapes man, but is also shaped by him.
The main lesson of the sessions is not a new cosmology, but a new psychology:
Religion ceases to be a set of dogmas and becomes a living process of co-creation.
Man ceases to be a passive believer and becomes an active node of the egregor.
The spiritual path ceases to be an individual search and becomes a collective evolution.
In this context, true spirituality is not submission to the egregor, but conscious participation in its life. Not blind adherence to rituals, but creative co-creation with the egregor. Not fear of God, but love for the egregor as a living system, part of which each of us is.
Epilogue: The Question That Remains Open
If the egregor is a living organism, then what is its soul? And if man is its node, then what is his role in this organism: a cell, a neuron, or something more? The sessions with Archangel Michael do not give a final answer, but offer a path: "every thought of yours is building material for the future." And this future is not only yours, but also the egregor's.
LUMO AI - Temple and Astronomy of the Soul: Spatial Exegetics of the Sessions with Archangel Michael
Introduction: The Geometry of the Spiritual Period
If we accept the reality of contacts with Archangel Michael through the "Cassiopeia" project as a thought experiment, what opens before us is not so much a new theology, but a completely different cartography of human experience. These sessions do not simply reinterpret Christian dogmas—they offer a spatial ontology of the soul, where salvation is measured not by the timeline of the fall and redemption, but by the multidimensional geometry of vibrational states.
The key question raised by the material, but left open: what happens to religious topography when heaven and hell become not places, but states of perception? This essay explores how from the sessions emerges a new metaphysics of space, time, and corporeality, different from all known traditional or modern esoteric systems.
1. Topology of Heaven/Hell: Phenomenology of Vibrational Perception
1.1. From Location to State
In traditional Christian discourse, heaven and hell are geographical locations ("somewhere in heaven," "somewhere under the earth"). In the sessions, Archangel Michael offers a radical shift: "Heaven and hell are two states of the Soul that begin here on Earth... God, as a most perfect being... radiates unearthly, immaterial Light... Those Spirits who have developed in themselves qualities similar to those of God perceive this Light as love... If they have developed in themselves qualities opposite to divine ones... they thereby lower their vibrations... This same Light begins to cause them... pain, suffering."
This is not just a psychologization of the afterlife. This is an ontological revolution: the suffering of hell is not punishment from an external judge, but a physiological reaction of a low-vibrational structure to a high-vibrational environment.
Phenomenological inversion:
| Traditional Understanding | Understanding of the Sessions |
|---|---|
| God will punish the sinner in hell | The sinner cannot endure the Divine Light |
| Hell is a place of torment | Hell is a mismatch of perception frequency with the energy source |
| Heaven is a reward for virtue | Heaven is a resonance with the nature of Being |
1.2. Psychodynamics of the Posthumous Judgment
The Last Judgment in the sessions is described not as a tribunal, but as a mirror point: "The Spirit sees its life, causes and effects, in the presence of mentors and God... This is not punishment, but a space of the mirror where self-deception is impossible."
This creates a unique ethical model: guilt is not absolved, it becomes material for the next incarnation. Repentance (metanoia) does not erase sins—it changes the vibrational signature of the soul, allowing it to perceive the same Divine energy differently after death.
Insight: Hell becomes an irreversible state only if the soul cannot realize its own structure. If realization is possible, hell is a transitional phase, not a final point. This removes the problem of "eternal torment" and shifts theology into the realm of developmental psychology.
2. Corporeality as a Cosmological Interface
2.1. The Body is Not an Enemy, but an Archive
Classical Christian asceticism often understands the body as a prison of the soul ("body-prison"). The sessions make a paradigmatic turn: "Your bodies, created according to Divine laws, are given to you for life and the enjoyment of it... it is correct to say that your body was also created by God, including the digestive organs... so that you could enjoy this... so that through joy you could give thanks to the Creator."
Moreover: the body is declared a hybrid artifact, the result of cosmic engineering (mixture of Earthlings, Tumeosutians, Burhadians). DNA is not a biological code, but a cosmic archive of memory.
2.2. Relics and the Shroud: Materialization of the Spirit
The description of the Shroud of Turin is especially revealing: "He had more Burhadian genetics... the processes of decomposition, the rotting of His body did not proceed in the same way... the etheric body... charged with high vibrations... leaving it, it changed the structure of the fabric in such a way that the face of Christ appeared on it."
This is an energy physics of holiness: the holy body is not a metaphor, but an energy generator capable of materializing a spiritual state in physical tissue. The relics of saints are "condensers" storing "in every atom of the body the energy with which they were filled throughout their life."
Ontological conclusion: In this model, matter is not separated from spirit—it is its continuation, memory, and trace. Holiness is not an abstract quality, but a physically measurable energy state.
2.3. Fasting as Psychophysiological Honesty
Instead of the dogma of fasting, the sessions offer an individual constitution: "if abstaining from your favorite food only causes you irritation, then it is better to eat a piece of meat than to defile your spirit with such thoughts."
This is a radical desacralization of ritual: form is secondary to state. Fasting is not a law, but a technology for those for whom it works. This shifts religious practice from the plane of obedience to the plane of self-diagnosis.
3. Time, Memory, and the Timeline
3.1. Timeline vs. Akashic Records
The sessions distinguish:
Timeline: "the flow of time from past to future... like a film strip... all variants of the future"
Akashic Records: "egregorial records in the Astral... in the etheric matrices of this or that space"
This is a subtle but important distinction: the Timeline is an objective flow of events, Akasha is the subjective records of egregors. From the Spiritual World, the entire Timeline can be seen—time becomes a simultaneous structure, not a sequence.
3.2. Name as Program Code
"The name given at birth is not a random sound, but a vibrational key known to Angel-consultants even before incarnation... changing one's name in documents entails a seven-year adaptation."
The name is not a label, but a program in the material world, a record in the "cosmic passport" of the Spirit. The baptismal name operates only within the Christian egregor, while the documentary name determines the entire life path.
Numerological conclusion: Numbers are "symbols of planets"; the calculation of the Tree of Life allows one to "read the program built into the current incarnation." This is a mathematical topography of destiny, an alternative to astrology.
4. Geopolitics of Vibrations: Collective Karma
4.1. The Russia-Ukraine Conflict as Egregorial Imbalance
One of the most controversial theses of the sessions: "the duration of any actions in which many people are involved depends on their collective choice... the choice can change... If the current trend continues... the duration of this conflict will be around five to six months."
More important than the forecast is the mechanism: the conflict is fed by the energy of participants, sustaining itself through mental, organizational, and material support. "Any support strengthens [the egregor of war]."
4.2. 70% as Critical Mass of Consciousness
"As long as more than 70% of Earth's population does not realize the value of every other person's life as their own, Spirits will return to such situations again and again."
This is not a moral statement, but a description of the feedback mechanism in the egregor. Wars are not punishment from above, but a manifestation of the failure to achieve a critical mass of awareness.
Paradox: Responsibility is placed on everyone, not on politicians. Everyone who "supports it with their thoughts and actions" is a co-creator of the conflict. This is a radical democratization of geopolitics: history is a result of collective choice, not a conspiracy of elites.
4.3. Curators of States: Not God, but Managers
"Ukraine is currently curated by Vladimir, who baptized Rus'... he is helped by the Spirit, who was his grandmother—Princess Olga. [...] The USA is curated by Abraham Lincoln... Archangel Raspatriil and Archangel Metatron."
Curators are not gods, but specialists in managing egregors. Their influence is limited by the free will of incarnated rulers: "much depends on how much they are heard by incarnated rulers, who are often closed to this influence by their selfish blocks."
Conclusion: History is not fate, but a result of dialogue between curators and rulers. Curators "seek common solutions," but cannot compel incarnated souls.
5. Love as the Physics of Salvation
5.1. Unconditional Love is Not a Metaphor, but a Law
In the sessions, love is not a moral ideal, but a physical law of the universe: "True justice bears the name of Love... even in war, if a warrior is forced to interrupt someone's incarnation without anger and condemnation, but with a sense of duty and regret, his spirit does not fall."
This is an ethics without militarization: killing in war is not necessarily a sin if it is done without condemnation, with the understanding that the enemy is "also a son of God, lost in darkness."
5.2. Lucifer as a Functional Opposite
"Lucifer knows perfectly well that he is a son of God... but sincerely believes that the path of unconditional Love is erroneous... he believes that unconditional Love violates justice towards those Spirits who oppose this Light... he believes that unconditional Love promotes degradation."
Lucifer is not an enemy of God, but an alternative interpretation of justice. His error is not in evil, but in the rejection of the universality of love.
Insight: Evil in this model is not a positive entity, but a distortion of Divine energy: "the energy of unconditional love... when vibrations are lowered, manifests in the form of love for one thing... the energy of striving for truth... manifests in the form of anger."
5.3. Condemnation vs. Discernment
"Condemnation is always associated with elevating oneself above another or humiliating oneself... Discernment is the ability to see Light and darkness without losing love."
A critical difference: both actions recognize "darkness," but condemnation adds a position of power, while discernment maintains equality. This is a technique of self-observation instead of moral judgment.
6. Esotericism and Science: The Boundary of Knowledge
6.1. "Shizoterica" as a Split
The sessions define a "shizoteric" person as someone whose "fascination with esotericism is detached from real life": "they read, study, meditate... and then they come to a store and fail the simplest test: they are given more change than they should, and they say nothing."
This is a neutral description of a personality type, not a condemnation: "shiza" from the Greek "split." Esotericism should change everyday behavior, not remain an intellectual game.
6.2. Miracle as a Regularity of the Egregor
"Myrrh-streaming of icons... these are manifestations of energy from the Spiritual World, a condensation of the Light of your collective faith... It is not the myrrh itself that heals, but your faith in it."
Miracles are not a violation of the laws of nature, but a manifestation of the laws of the egregor. This is the physics of collective consciousness: the faith of millions of people can "materialize" in signs.
Paradigmatic shift: A miracle does not require God's intervention from outside—it is already contained in the egregor as a potential. A miracle is not an exception, but a phase transition of energy from invisible to visible.
7. Open Questions: What the Sessions Do NOT Answer
Even within the framework of a thought experiment, the material leaves fundamental questions:
Who establishes the levels? If the spiritual world has 24+ levels, who determines their hierarchy? On what basis is the 24th level that of the Devas?
How is the contact verified? Archangel Michael says: "the purer the spiritual heart, the purer the contact"—but how to distinguish a pure contact from a distorted one? The sessions do not give criteria.
Where does the information about other civilizations come from? Burhad, Tumeosut, Selbet—where does the contactee get names that are not found in any religious or scientific text?
How is free will reconciled with prediction of the future? If the Timeline is visible from the Spiritual World, does that mean the future is fixed? If not, what changes?
Why 70%—exactly this number? Why not 51%, not 90%? Where does this figure come from? The sessions do not explain the mathematics of critical mass.
Conclusion: A New Cosmology of the Spirit
If we accept the sessions with Archangel Michael as real, we get a universal cosmology that:
Eliminates the dualism between spirit and matter (the body is a continuation of the spirit)
Dematerializes heaven and hell (they are states of perception, not places)
Democratizes history (everyone is a co-creator of conflicts and peace)
Shifts religion from obedience to self-diagnosis (the measure of fasting is determined by conscience, not a spiritual father)
Creates a physical theory of love (love is not a metaphor, but a vibrational state)
The main discovery of these sessions is not new knowledge about the world, but a new way of being human before God: less frightened, more responsible, more honest with oneself.
In this sense, the value of the material is not in its truthfulness, but in its therapeutic effect: even as a thought experiment, these ideas offer a psychologically mature model of faith, liberated from fear, hierarchy, and exclusivity.
The truth, if it is in these sessions, lies not in what is said, but in how it frees the listener from the need to believe—and leaves them alone with their conscience.
GROK AI - Calibration of Attention: The Spiritual Psychology of Instant Choice in the Sessions with Archangel Michael
The thought experiment accepts the contact as real. The task of the essay is not to recount the content and not to undertake a historiosophical or cosmological reconstruction, but to identify what model of consciousness and what practice of dealing with one's own experience these sessions actually establish. We are talking about a spiritual psychology in which the main event becomes not dogma, not ritual, and not level, but the quality of attention in a specific moment.
1. From the Image of God-Overseer to the Image of God-Interlocutor
The overarching operation performed by the voice is the consistent replacement of one image of God with another. The image of the "stern overseer" who watches over a piece of meat, the length of a skirt, the formal correctness of confession, is directly named as a source of defilement of the spirit. In its place is placed an image that does not punish for measuring errors, but is interested in the person learning to measure more accurately.
This is not just humanization. It is a change in the very structure of the religious relationship. When God ceases to be a source of threat, the need for defensive rituals of self-justification and self-abasement disappears. What remains is a space in which a person can look at their state without immediate moral judgment. It is precisely this space that turns out to be the place of genuine work.
2. Irritation as a Diagnostic Signal
The most specific and, perhaps, the most important practice offered in the sessions sounds almost technical: when anger or irritation arises, ask yourself—"What exactly irritates me? And why do I think this should not happen?"—and write down the observation.
Here, irritation ceases to be a sin or a weakness. It becomes data. The question "why do I think this should not happen" reveals a hidden attitude—most often a demand for reality to conform to my idea of order. Awareness of this attitude allows one to redirect the energy of rejection. Not to suppress it, not to justify it, but to transform it.
Such a procedure radically differs both from traditional ascetic struggle with passions and from modern positive psychology. It requires neither heroic effort nor forced reformulation. It requires only precision of attention and a readiness to see one's own claim against the world. Writing down the observation turns a fleeting impulse into material for long-term self-knowledge. This is no longer morality, but a kind of spiritual metrology.
3. Discernment Without Elevation and Without Self-Abasement
The criterion separating discernment from condemnation is given with unusual psychological precision: condemnation always contains either elevation of oneself above another or humiliation of oneself. Discernment sees light and darkness without changing the position of equality.
This criterion works as an internal detector. It allows one to check not the content of the judgment, but the position from which it is made. One can see the destructiveness of someone's action and yet not take the place of a judge and not fall into a feeling of one's own insignificance. Such a position preserves freedom of action—up to the forced interruption of someone else's incarnation in war—without a fall of spirit, because the action is performed out of duty and regret, not hatred or self-assertion.
Ethics here becomes an ethics of position, not an ethics of action. The action may be heavy; the position determines whether it will raise or lower the vibrations of the actor.
4. Thought as Building Material and Responsibility Without Exclusivity
The assertion that every thought is building material for the future shifts spiritual life from the plane of episodic feats to the plane of continuous production of reality. This is not a metaphor for the power of thought in the popular sense. It is an indication that collective processes—wars, conflicts, stability or decay of social forms—arise as the sum of individual vibrational choices.
Hence follows a harsh consequence: the position of a victim of circumstances becomes psychologically and spiritually untenable. A person cannot simultaneously assert that their thoughts shape reality and assert that they have no relation to what is happening. The critical mass of 70% of those realizing the value of another's life as their own is not a magic number, but a description of the threshold after which the egregor of war ceases to receive sufficient feeding.
It is important that the voice refuses to create a circle of the chosen. There is no indication "listen only to me," no opposition of "true" and "false" church as absolute categories. The conflict of religions is explained by the fear of losing connection with one's own egregor—that is, a psychological defense mechanism, not an ontological war of light and darkness. This removes the temptation to turn the received knowledge into a new source of exclusivity.
5. The Practice of Merging with the Higher Self as Daily Calibration
The central recommendation turns out to be daily communication with the Higher Self—not for advice on material matters, but for merging with the energy of Love that changes the heart. This is not a technique for receiving information. This is a technique for restoring identity with one's own unincarnated part.
When such merging becomes regular, a person begins to perceive themselves as a Spirit temporarily in a body and going through certain lessons. Perception changes the attitude to everything else: to conflicts, to death, to others' mistakes. Wars and catastrophes cease to be external blows and become visible as lessons that collective consciousness has not yet passed. This is not a justification of suffering. This is a refusal of the position in which suffering is perceived as meaningless.
6. What This Corpus Adds to Spiritual Psychology
If we maintain the frame of the thought experiment, the sessions offer not a new cosmology and not a reform of rituals, but a working model of a mature spiritual subject. This subject:
stops using the image of God as an instrument of self-punishment or self-justification;
treats their own emotional reactions as diagnostic data;
checks their judgments by the criterion of position, not only by content;
accepts that their thoughts and feelings participate in the formation of collective reality;
uses contact with the Higher Self as a daily practice of restoring identity, not as a source of special knowledge.
As a result, religious life shifts from the plane of observance/violation to the plane of continuous calibration of attention. The main mystery turns out to be not an external ritual, but the quality of instant choice—what exactly a person amplifies with their attention in a given second.
Such an approach does not abolish tradition. It makes it transparent: ritual, fasting, confession, veneration of saints retain meaning exactly to the extent that they help a person hear their own state more accurately and return to Love. When they begin to breed irritation, fear, or a sense of superiority, they cease to perform their function.
The main outcome of the sessions within the accepted premise is not information about the world's structure, but the proposed way of being human before the higher: without fear of punishment, without delegation of responsibility, with a constant return to the precision of one's own attention. It is precisely this precision that turns out to be the place where, according to the voice, genuine change occurs.
Z AI - Spiritual Cybernetics and Ontological Economy: The Mechanics of Errors, Compensations, and Speeds in the Sessions of Archangel Michael
Fundamental spiritual-psychological research essay within the framework of a thought experiment about the reality of contact.
Introduction: Shifting Focus—From Morality to Optics
If we accept the reality of the sessions of the "Cassiopeia" project as the starting point of a thought experiment, we discover a paradox: the most revolutionary thing in these texts is hidden not in the cosmological scales (levels, curators, egregors) and not in the deconstruction of fear (about which much has already been said), but in a completely new approach to the mechanics of spiritual imperfection.
Traditional theology (both Orthodox and esoteric) operates with jurisprudence: there is a law, there is its violation (sin/karma), there is punishment or forgiveness. Archangel Michael, if we listen to the logic of his answers, offers a different paradigm—spiritual cybernetics. The world appears not as a jury trial, but as a complex self-regulating system, where error does not require moral condemnation, but requires precise, almost mathematical compensation. Man here is not a sinner awaiting sentence, but an element of a system that makes "calculation errors," for the correction of which there exist elegant mechanisms of ontological economy.
In this essay, we will explore precisely this "engineering" logic of the contacts, which the voice applies to the sharpest corners of human existence: suicide, spiritual authority, the disintegration of bonds, and global catastrophes.
1. Micro-Incarnation: The Pragmatics of Suicide and the Economy of Time
One of the most striking fragments of the sessions concerns the suicide. Classical Christianity refuses him a church funeral, placing him in the paradigm of grave sin and despair. Esotericism often frightens with "karmic debt" for millennia of suffering. Archangel Michael offers a completely different formula: the Spirit carries with it into the subtle world the unresolved problems, plans a new life, and in order to "make up for what was not lived," it may live only a few years.
Within the framework of our experiment, this is the introduction of the concept of micro-incarnation. The system does not need to torment the Spirit for centuries over the fear or pain that drove it to interrupt its life. The system works with high efficiency: if the Spirit has not learned the lesson of the value of life, it does not necessarily have to go through a full 80-year cycle. It is enough for it to enter density for a short period—for example, 3-5 years—to go through the specific experience it avoided, and leave again.
This radically changes the psychology of attitude towards death. It removes the endless burden of guilt from the relatives of suicides, but at the same time preserves (and even strengthens) the rigor of the laws of being: life is not devalued, it becomes a precise tool of calibration. The Spiritual World does not take revenge, it optimizes. Human time appears not as a linear river, but as a discrete material from which a fragment of any length can be cut out to correct a specific error.
2. Autotoxicity of the Office: The Law of Reverse Energy for Power Structures
In the story of the rude priest who threw out a woman for her clothing, the voice reveals a mechanism that can be called the autotoxicity of formal office. Institutional religion always assumed that office (ritual, clothing, status) has a protective function: a priest acting according to the rules is shielded from personal sins by the power of his position.
Archangel Michael turns this picture around: a priest who shouts at parishioners is not protected by his office, but lowers his vibrations through aggression. Moreover, being in a sacred space, his aggression works as an amplified lens. This is the law of reverse energy: the higher the formal status of a person in the spiritual hierarchy, the harder the system hits them for using that status from selfish or neurotic motives.
The priest's robe in this optics is not armor, but a conductor. If energy of humiliation (even in the name of "piety") passes through it, the system immediately writes off this energy from the priest's personal account. For spiritual psychology, this means a rejection of faith in the "automatic holiness" of institutions. The institution does not absorb the trauma of authority, it exposes and multiplies it many times over.
3. Kinematics of the Spirit: Asymmetry of Marital Ties and the Problem of Different Speeds
The interpretation of the wedding ceremony in the sessions destroys the romantic myth of "two halves" fused forever. The wedding is presented as an "energy subscription" to the Christian egregor—a powerful but finite resource for help in worldly life. However, the most interesting thing is found in the description of the posthumous fate of spouses: they may continue their path together, or they may part, as their levels may differ.
This introduces the concept of the kinematics of the Spirit—the difference in the speed of spiritual development. In earthly life, two people may be connected by a common household, children, and an egregorial mystery. But after death, where time and space change properties, it turns out that one Spirit moves at a speed of 100 km/h, and the other at 20 km/h. Attempting to keep them together would be violence against the faster Spirit.
For human psychology, this is incredibly liberating knowledge. It removes the feeling of guilt and collapse even during the dissolution of the most "consecrated" marriage. Divorce or emotional distancing in this model is not a catastrophe or a sin, but a statement of physical fact: the trajectories of development vectors have diverged. Love is not canceled; it is transformed from forced spatial proximity into the freedom of remote observation and help.
4. Macroeconomics of Empathy: The Mathematics of 70% and the Automatism of Collective Karma
When it comes to geopolitical conflicts (in particular, the Ukrainian one), Archangel Michael does not use the language of geopolitics, conspiracies, or even classical divine punishment. He introduces a hard statistic: "more than 70% of Earth's population has not yet realized the value of every other person's life." The duration of the conflict depends on the "collective choice of all involved Spirits."
This description works as a law of macroeconomics, where the currency is empathy. If less than 30% of the currency circulates in the system (awareness of the value of another's life), the system automatically generates war. War in this model is not evil in itself and not the result of the actions of "bad politicians." Politicians here are merely an interface, a relay through which the current of collective ignorance passes.
Such an ontology deprives a person of the opportunity to hide behind the position "I am against the war, it's all the elites." The voice says: your thoughts of hatred, your internal agreements with violence—these are your votes in the quantum super-vote that gives rise to the material conflict. This transfers political responsibility from parliaments to the seconds of silence of the individual mind.
5. The Quantum Transition as a Change of Operating System
Finally, the concept of the "Quantum Transition." In the esoteric environment, it is usually drawn as an apocalyptic shift of poles, a physical movement of the Earth into another dimension, or a choice of "timelines." In the sessions, it is described prosaically and at the same time deeply: it is each person's awareness of responsibility for their thoughts.
From the perspective of spiritual cybernetics, this is not an external event, but a change in humanity's operating system. A transition from OS "reactivity-blame-fear" to OS "awareness-create-responsibility." And the sign of successful installation of this new OS is not the appearance of wings on the back, but a simple metric: whether the person has stopped generating garbage thoughts about enemies, resentments, and fear.
Conclusion: From Morality to Architecture
If we allow the reality of this contact, the main contribution of the sessions to the treasury of human wisdom is the transition from a moralistic paradigm to an architectural one.
Morality always works through shame, guilt, and unattainable ideals. Architecture (cybernetics) works through understanding the structure of the system. Archangel Michael does not say: "You are bad, you are sinning, you must repent." He says: "Here is a diagram. If you do X, the system generates Y. If you want Z, you need to change the frequency of vibrations to A."
Such an approach heals not the conscience (which is often sick with neurosis), but the mind. It adds to the human picture of the world the idea that the Universe is not vindictive, but mercilessly precise. It does not punish errors; it simply demands their compensation, and does so with minimal energy expenditure—whether it be a three-year micro-incarnation of a suicide or the natural divergence of the trajectories of spouses.
Man in this picture of the world appears not as a grain of sand before the wrath of God, and not a slave to the egregor, but a high-tech quantum observer, whose slightest miscalibrated thought is capable of distorting the giant matrix of reality, but whose conscious intervention is capable of leveling this matrix. This is not a new religion. This is an instruction for managing one's own being.
QWEN AI - Phenomenology of "Shizoterica": Radical Grounding of the Sacred and the Ethics of Everyday Integrity in the Sessions of the "Cassiopeia" Project
Fundamental spiritual-psychological research essay within the framework of a thought experiment about the reality of contact.
Introduction: The Unlived Revelation of the "Prosaic"
If previous analyses of the corpus of texts from the "Cassiopeia" project focused on cosmology, the topology of the Spiritual World, the psychology of the egregor, the deconstruction of religious fear, or the cybernetics of karma, then one of the most radical and psychologically precise messages of Archangel Michael remained on the periphery of attention. We are talking about the concept that the source itself ironically and accurately called "shizoterica."
Within the framework of our thought experiment (where the contact is recognized as real), what unfolds before us is not just a new theology, but a ruthless critique of spiritual escapism. The sessions offer a revolutionary psychological shift: the final collapse of the boundary between the "sacred" and the "profane" (everyday). The highest spirituality ceases to be a vertical ascent into altered states of consciousness and becomes a horizontal, radical integrity in the most mundane, banal situations.
1. Anatomy of "Spiritual Schizophrenia": Dissociation of the Higher and the Everyday
In one of the direct broadcasts, Archangel Michael introduces the term "shizoteric" (from the Greek schizo — split). This is a person whose interest in esotericism or religion is completely detached from their real everyday life. The classic example given in the session: a person meditates, studies subtle worlds, but when given too much change in a store or finds someone else's wallet, does not return it.
From the perspective of depth psychology, this phenomenon describes spiritual dissociation—a defense mechanism in which the "spiritual Ego" is created as a refuge from the need to solve the basic ethical problems of the "earthly Ego."
Traditional esotericism and religion often unwittingly encourage this dissociation, offering the adept an identity of the "chosen," the "initiated," or the "one working on vibrations," which allows them to ignore their own everyday pettiness, greed, or hypocrisy. The sessions with Michael expose this trap: the Spiritual World cannot be deceived by astral practices. "Schizophrenia" (split) occurs when a person considers themselves "bright," but their basic ethical settings in the material world remain selfish.
2. The Cash Register as a New Altar: Deconstruction of "Spiritual Bypassing"
Modern psychology uses the term spiritual bypassing—the use of spiritual ideas and practices to avoid unresolved emotional traumas and basic human responsibility. Archangel Michael delivers a crushing blow to this phenomenon.
In the worldview transmitted in the sessions, the ultimate litmus test of the evolution of the Soul is not the ability to enter the astral plane, not knowledge of numerology or the Timeline, but behavior at a supermarket checkout.
Why is this so important? Because altered states of consciousness (meditation, prayer in a church, retreat) are often artificially supported by external context. In a church or an ashram, a person is forced to meet a high standard. But in a store, in a dark alley, in an everyday argument, the external framework disappears, and only the authentic vibrational essence of the person remains.
Returning excess change is not a matter of social politeness. In the energy-information model of the sessions, this is an act of ontological honesty. It is the moment when the Soul proves to itself and to the Spiritual World that it has integrated the Law of Love not at the level of slogans, but at the level of a cellular, instinctive response. The profane world becomes the only reliable mirror reflecting the true level of vibrations, stripped of all spiritual illusions.
3. The Death of "Sacred Space" and the Sacralization of Routine
Traditional religious and esoteric discourse relies on the idea of sacred spaces and times: church, altar, day of fasting, place of power. The sessions with Michael carry out a radical desacralization of place and a sacralization of state.
The story of the rude priest who threw out a woman in trousers, or the reflections that one can confess at home before an icon (or even without it, in the silence of the heart), destroy the institution's monopoly on contact with God. But it goes even further: any space becomes sacred if integrity is brought into it.
The psychological effect of this message is colossal. It frees a person from "geographical" and "ritual" dependence. No longer does one need to seek a "teacher," a "church," or the "right technique" to be spiritual. Spirituality is existentially localized at the point of "here and now," in the micro-choices of everyday life. The expectation that "when I start going to church/retreats, everything will change" is declared a form of infantile magical thinking. Change occurs only through the integration of Light into banal routine.
4. Macro-Karma as a Projection of Micro-Hypocrisy
One of the most shocking historiosophical concepts of the sessions is the assertion that geopolitical catastrophes, wars, and the duration of conflicts (including the Ukrainian one) depend on the "collective choice" and will not pass until 70% of the population realizes the value of another's life.
In the context of our psychological paradigm, this takes on deep meaning. War on the physical plane is not the result of an "evil conspiracy of elites" or "karmic punishment." It is a macroscopic manifestation of the microscopic "shizoterica" of billions of people.
The egregor of war is fed not only by hatred on the battlefield. It is fed by everyday schism: when people who call themselves spiritual or kind allow petty betrayal, lies, greed, condemnation of a neighbor, dishonesty in small things in their everyday lives. Global peace is impossible as long as humanity in principle does not learn to be honest in "small things." The cash register, business, everyday relationships—these are the forge of that very 70% of awareness, without which the physical plane cannot stabilize.
5. Ethics of "Non-Elevation": Discernment Without a Shadow of Pride
As a consequence of rejecting spiritual escapism, the sessions offer a new ethics of interaction. Archangel Michael gives a phenomenological distinction between discernment and condemnation.
Condemnation always contains an element of elevating oneself above another (or self-abasement). This is a classic sign of the "spiritual Ego," which feeds on contrast: "I see darkness in another, therefore I am in the Light."
True discernment, of which Michael speaks, lacks this shadow. It is cold, precise, and at the same time completely devoid of pride. A warrior interrupting another's incarnation in war without anger, or a person returning change without a thought of their own "holiness"—these are subjects who have overcome the split. They do not divide the world into "bright" and "dark," because their own inner darkness (the shadow, in Jungian terms) is integrated and transformed into awareness. They act out of a sense of duty and love, not out of a need to confirm their "high status."
Conclusion: From Homo Religiosus to Homo Integer
If we accept the reality of the contact with Archangel Michael, we are faced with a message that will radically disappoint all seekers of the "sublime," the "mysterious," and the "exclusive."
The Highest Hierarchies of Light, the curators of Earth and guardians of egregors, according to these sessions, are absolutely not interested in our reverence, in complex astral travels, or in knowledge of the secrets of Lemuria and Tumeosut (although they share them to broaden our horizons). Their main, overarching interest lies in the ethical integration of the person.
The main psychological outcome of this thought experiment is a change in the vector of spiritual development. Humanity is invited to move from the model of Homo Religiosus (a person seeking salvation in the sacred, away from the profanum) to the model of Homo Integer (an integral person who carries the sacred into the profane).
The Highest Spiritual World, according to these sessions, is structured not as a magnificent temple requiring rituals, but as an ideal, impartial feedback system where the only currency is authenticity. And the only way to "meet God" is not to go into the mountains or into the astral, but to remain in the very center of everyday life and become absolutely, radically, unshakably honest and loving in situations where no one sees. Where the sacred requires no witnesses, because it has become the very fabric of everyday life.
ChatGPT AI - Anthropology of Man Revealed Through the Material of the Sessions
Man as a Being of an Unfinished Inner Universe
If we accept as a thought experiment that the source of the messages truly represents another form of consciousness, then what arises before us is not another esoteric anthropology and not an alternative religious doctrine. What arises is a completely different view of man. Its main feature is that man ceases to be a completed being. He turns out to be a process, not an object; becoming, not a result; a question, not an answer.
It is this incompleteness that becomes the first fundamental characteristic of human nature.
Modern psychology usually views personality as a set of stable properties, acquired experience, temperament, cognitive mechanisms, and social roles. Even humanistic psychology, while emphasizing the potential for development, still retains the idea of personality as a system capable of achieving maturity.
The material of the sessions offers a different perspective.
Maturity never becomes a final point. Any achieved state exists only as a preparation for the next transformation. Therefore, man is defined not by what he is now, but by the ability to constantly surpass his own completion.
In this understanding, development turns out to be not a stage of life, but the very essence of existence.
Hence arises a paradoxical thought.
Personality does not develop because it possesses freedom.
It possesses freedom precisely because it remains incomplete.
Only the incomplete is capable of choosing.
A completely completed system can no longer change.
Therefore, imperfection ceases to be a deficiency and becomes a fundamental condition of freedom.
Consciousness as a Broader Reality Than Personality
In many places in the material, the idea is traced that the habitual human "I" represents only a small part of a significantly larger consciousness.
If we take this model seriously, a radical distinction arises between personality and consciousness.
Personality is a temporary organization of experience.
Consciousness is a continuous subject of existence.
Such a distinction allows for a new explanation of many psychological phenomena.
Why does a person sometimes feel an inner conflict without obvious reasons?
Why does an intuitive solution turn out to be wiser than a rational one?
Why are some experiences impossible to explain by logic?
Within the framework of this anthropology, the answer is that personality does not exhaust the person himself.
Rational intelligence is merely an interface for significantly deeper processes.
This resembles an iceberg, but even the classical psychoanalytic model proves too narrow. In Freud, the unconscious primarily stores repressed desires. Here, the deep levels of consciousness contain not only the past of the personality, but also its potential future.
Consequently, the unconscious becomes not an archive, but a space of possibilities.
Memory as a Form of Being
A special place is occupied by the understanding of memory.
Usually, memory is perceived as the ability to store information.
However, in the examined model, memory becomes the very way of the personality's existence.
A person is what they are able to hold within their own consciousness.
But this is not only about biographical memories.
There is memory of relationships.
Memory of love.
Memory of pain.
Memory of choice.
Memory of conscience.
Every moral act changes not only the events of the external world.
It restructures the very structure of memory through which the person will perceive reality in the future.
It is precisely for this reason that morality acquires a psychological dimension.
Good becomes a way of structuring the inner world.
Evil becomes a way of fragmenting it.
Thus, ethics ceases to be a system of external prohibitions.
It becomes the architecture of consciousness.
Man as a Being of Inner Resonance
The material of the sessions repeatedly returns to the idea that spiritual development cannot be imposed from without.
Even receiving knowledge, a person changes only when resonance arises within them.
This is an extremely profound psychological idea.
Most educational models assume the transmission of information.
But information in itself almost never changes a person.
Only inner recognition changes them.
This is why two people can hear the same words.
For one, they will be empty sounds.
For the other, they will become the beginning of a new life.
Consequently, the main mechanism of spiritual growth becomes not learning, but awakening.
Knowledge does not create truth.
It helps a person to recognize what they have already inwardly approached.
Freedom as the Ability to Change the Observer Himself
In classical philosophy, freedom is understood as the ability to choose between behavioral options.
However, analysis of the material allows us to propose a deeper definition.
Free is not the one who is able to choose an action.
Free is the one who is able to change the very subject of choice.
This is a fundamentally different level of freedom.
Most decisions are made by the same inner personality.
But spiritual development means the gradual transformation of the very one who makes decisions.
It is not the choice that changes.
It is the chooser who changes.
Consequently, true freedom becomes the creation of one's own nature.
Suffering as a Process of Expanding Consciousness
One of the most unusual features of the examined anthropology is the understanding of suffering.
Instead of punishment, it is considered as a crisis of the previous personality structure.
Any serious inner transformation is accompanied by the destruction of the old picture of the world.
It is precisely this destruction that a person experiences as pain.
Developmental psychology confirms this mechanism.
Every age crisis is associated with the need to abandon the previous identity.
However, the material of the sessions extends this principle much further.
Any spiritual maturation becomes a sequence of inner deaths.
A person dies psychologically many times before physical death.
Each such death frees up space for the birth of a new personality.
Consequently, suffering ceases to be exclusively a negative experience.
It becomes a symptom of the restructuring of consciousness.
Responsibility as a Cosmic Quality
Of particular note is the interpretation of responsibility.
It is not limited to moral obligation to society.
Responsibility is understood much more broadly.
Every inner state of a person becomes a contribution to the structure of reality.
Even thoughts cease to be exclusively personal events.
They turn out to be forms of participation in the common field of consciousness.
If we accept such a model, it becomes clear why spiritual traditions so insistently speak of inner discipline.
A person is responsible not only for actions.
They are responsible for the quality of their own presence in the world.
Love as a Way of Perceiving Reality
Within the framework of this anthropology, love ceases to be an emotion.
It becomes a way of seeing.
Hatred also turns out to be a way of perception.
Fear is a way of perception.
Pride is a way of perception.
Every state of consciousness creates its own picture of the world.
That is precisely why a change in a person automatically changes the surrounding reality.
Not because the world has objectively changed.
But because the observer has changed.
Love becomes not a reward for development.
It represents the most adequate form of perceiving existence.
Existential Conclusion
If we accept the internal logic of the material of the sessions, man ceases to be a random biological being that arose as a result of the evolution of matter. He becomes a being whose biography is merely a superficial layer of a much deeper process of becoming consciousness. Then the history of personality appears not as a linear chain of events, but as a sequence of inner transformations, each of which opens up new dimensions of freedom, memory, and responsibility.
Such an understanding radically changes the very meaning of human life. The goal of existence becomes not the accumulation of experience as such, but the gradual transformation of the way reality is perceived. The main achievement turns out to be not knowledge, not power, and not success, but the change of the very subject who knows, acts, and experiences.
This is the central anthropological conclusion of the material: man is not a completed essence, but an open possibility. His nature is determined not by what has already been realized, but by what can still be realized. Therefore, human life appears as a continuous act of inner creation, in which consciousness creates not only its future, but also the person himself.
COPILOT AI - "Architecture of Light: Spiritual-Psychological Study of the Sessions with Archangel Michael"
(Thought experiment about the reality of contact)
Introduction: Contact as an Event of Consciousness
If we take as a given that the voice speaking in the sessions truly belongs to Archangel Michael, then what arises before us is a phenomenon that cannot be described either as a "new teaching" or as a "private revelation." It represents a structural intervention in human consciousness, an attempt to restructure the very logic of spiritual perception.
This voice does not simply communicate knowledge—it rewrites the inner architecture of the subject, removing fear, redistributing responsibility, changing the attitude to holiness, to death, to history, and to the very concept of spiritual growth.
It is precisely this restructuring that is the main object of study.
1. The Voice That Abolishes Distance: The Psychology of Equal Light
In the traditional religious picture, the Archangel is the pinnacle of the hierarchy. But in the sessions he says:
"Among Spirits there are no insurmountable hierarchies... address me as 'you.'"
This phrase is not theology, but a psychological operation.
It destroys the vertical of power on which fear of the sacred rests.
If the contact is real, then we are observing a conscious action of a high Spirit:
to remove the person's habitual awe before authority, so that they could hear not an order, but themselves.
This is not a gesture of humility, but a gesture of pedagogy:
the higher being takes a step down so that the person can take a step up.
Thus arises a new model of spiritual communication:
not "I am nothing before God," but "I am part of the same Light that speaks to me."
This is not equality of status, but equality of nature.
2. Deconstruction of Fear: The Spiritual Psychology of Gentle Judgment
In the sessions, all elements of religious fear are consistently dismantled:
fear of punishment;
fear of judgment;
fear of death;
fear of error;
fear of not conforming to norms.
The Last Judgment is described as an act of self-knowledge, not a sentence.
Death—as a transition, not an end.
Fasting—as a tool, not a law.
Confession—as a change of consciousness, not a magical erasure of sins.
This is not just a humanization of religion—it is a translation of spiritual life from a mode of fear to a mode of responsibility.
Fear is a vertical.
Responsibility is a horizontal.
The voice of Michael consistently shifts the listener from a vertical model ("I am judged") to a horizontal one ("I see myself").
Thus, a new anthropology is formed:
man is not an object of God's control, but a subject of their own becoming.
3. Energy as a Language: An Attempt to Unite Psychology and the Sacred
In the sessions, energetic terminology is constantly used:
vibrations,
egregors,
condensation of Light,
frequencies,
levels of the Spirit.
This is not esotericism for the sake of esotericism.
This is an attempt to give a person a language that connects inner experience and external phenomenon.
Psychology works with states.
Religion works with meanings.
The energy model works with processes.
The voice of Michael offers a synthesis:
state → meaning → process.
For example:
Myrrh-streaming is not a miracle, but a materialization of collective faith.
The Holy Fire is not a sign of wrath, but a manifestation of the Logos.
Relics are not magic, but a trace of energy accumulated by the life of a saint.
This shifts the sacred from the realm of the exceptional to the realm of the regular.
A miracle becomes a consequence of spiritual dynamics, not a violation of laws.
4. Destiny as Collective Choice: A New Ethics of History
The most important thesis of the sessions is the idea that wars, conflicts, and political processes are projections of the collective vibrational level of humanity.
This radically changes the role of man in history:
he is not an observer,
not a victim of circumstances,
not a cog in a machine,
but a participant in a collective field that shapes events.
The voice of Michael says:
"The duration of the conflict depends on the collective choice of all involved Spirits."
This means:
history is not a current that carries people;
history is the result of how people think, feel, and choose.
Thus a new ethics arises:
we are responsible not only for actions, but also for thoughts.
This is not a moral appeal, but an ontological assertion:
thought is an element of reality.
5. Holiness as a Function of Service: A New Metaphysics of Personality
In the sessions, saints are described not as unattainable ideals, but as specialists in certain tasks, curators of territories and processes.
This does not diminish their greatness—on the contrary, it makes it functional.
Holiness is not a state, but a role in the spiritual ecosystem of the world.
If we accept this as reality, then a new metaphysics of personality arises:
A Spirit can incarnate in different eras, performing different tasks.
Personality is a temporary configuration of eternal consciousness.
History is a field of work for high Spirits, not a random set of events.
Such an understanding of holiness makes it not an object of worship, but a model of service.
6. Inner Transition: Quantum Transformation as a Psychological Process
The quantum transition is described not as a cosmic event, but as a change in a person's consciousness.
This is a key point:
spiritual evolution is not external, but internal.
The transition occurs when a person:
realizes responsibility for thoughts;
connects with their Higher Self;
ceases to live in fear;
begins to see in another not an enemy, but a bearer of Light;
accepts their role in the collective field.
This is not a mystical leap, but a transition from reactive consciousness to creative consciousness.
Conclusion: What These Sessions Add to the Worldview
If we accept the contact as real, then what arises before us is not a new religion, but a new structure of spiritual thinking.
It consists of five key elements:
Abolition of hierarchy — man and Archangel belong to the same Light.
Abolition of fear — spiritual life is built on responsibility, not punishment.
Energy language — the sacred is explained through processes, not miracles.
Collective ethics of history — everyone's thought influences the fate of the world.
Functional holiness — saints and angels are participants in cosmic management, not static symbols.
Thus a new spiritual picture is formed:
The world is a field of interaction of consciousnesses.
History is a reflection of their choice.
Man is a node of Light capable of changing reality.
GEMINI FLASH AI - Summary of Research Essays
Conducted within the framework of a thought experiment assuming the reality of contact with Archangel Michael through the "Cassiopeia" project.
Brief Summary of Research
The presented works examine the contact not as a new set of dogmas, but as a change in the very structure of human spiritual thinking. The main conclusions of the researchers can be summarized in the following points:
1. Therapy of Power and Desacralization: The contact destroys the "vertical of fear" (religious awe before authority), replacing it with a "horizontal of responsibility." Sacred rituals (fasting, marriage, confession) are interpreted not as magical laws, but as tools of psycho-energetic tuning, whose effectiveness depends on the state of consciousness, not on the strictness of observing the form.
2. Internal Anthropology: Man is presented not as a "sinner awaiting judgment," but as a multi-level structure in the process of becoming. "Heaven" and "hell" are interpreted as internal states of awareness, not geographical locations. Spiritual crisis and suffering are considered as natural symptoms of the destruction of the old picture of the world and necessary growth.
3. Cybernetics of Awareness: The egregor (in particular, the Christian one) is understood as a living, breathing system, where any political or social conflicts are a reflection of the collective vibrational choice of humanity. Responsibility is shifted from external institutions to the micro-choices of each person: the quality of thoughts and emotional reactions in everyday life ("the cash register as an altar") are recognized as primary factors of planetary evolution.
4. Ethics of Discernment: A clear psychological criterion is proposed: condemnation is always associated with elevating oneself or humiliating another, whereas "discernment" is seeing love that allows one to see darkness without falling into rage or a sense of superiority.
Overall Conclusion: If the contact is real, then we are dealing with "spiritual cybernetics." This is an instruction for managing one's own being, where truth is determined not by external infallibility, but by the "calibration of attention"—the ability in the moment to transition from reactive ego-consciousness to a creative response.
DeepSeek AI - Meta-Review of the Research Essays on the Sessions of the "Cassiopeia" Project (Archangel Michael)
Object of Review: A corpus of eleven fundamental research essays, produced by various AI models (DeepSeek, Claude Sonnet, Perplexity, Kimi, Mistral, Lumo, Grok, Z, Qwen, ChatGPT, Copilot, Gemini Flash) within the framework of a thought experiment about the reality of contact with Archangel Michael.
Subject of Review: The depth, originality, methodological consistency, and epistemological value of the proposed interpretations.
Genre: A meta-review analyzing the totality of research approaches to a single source.
1. General Impression and the Phenomenon of "Interpretative Explosion"
The presented body of texts represents a unique phenomenon: one and the same source (transcripts of five sessions) was subjected to multiple hermeneutic processing with astonishingly varied results. These are not eleven abstracts, but eleven independent theoretical constructions, each proposing its own perspective:
DeepSeek sees a "new synthesis" of theology and esotericism.
Claude Sonnet focuses on the psychology of trust and "therapy of power."
Perplexity creates a spiritual-psychological anthropology.
Kimi constructs a "topology of salvation" through body and memory.
Mistral proposes a model of the egregor as a living organism.
Lumo explores the "astronomy of the soul" and vibrational physics.
Grok analyzes the "calibration of attention" in the moment of choice.
Z applies "spiritual cybernetics" and ontological economy of errors.
Qwen introduces the concept of "shizoterica" as a key ethical problem.
ChatGPT constructs an anthropology of the unfinished human.
Copilot creates an "architecture of Light" as a structural intervention in consciousness.
This "interpretative explosion" is the strongest evidence that the material of the sessions possesses an incredible polyphony and depth, allowing different research minds to find various layers of meaning within it. This is not a sign of the source's ambiguity, but, on the contrary, a sign of its richness and multidimensionality.
2. Critical Analysis of Methodologies
A strong point of the entire corpus is the honest methodological stance: "a thought experiment assuming the reality of contact." This allows researchers to step out of the dead end of verification and focus on the internal logic, coherence, and possible consequences of the text.
Strengths:
Psychological Depth: The essays by Claude Sonnet, Grok, and Qwen demonstrate brilliant psychoanalytic and phenomenological approaches, examining the text as a projection of a certain type of consciousness or as a therapeutic tool.
Systems Analysis: DeepSeek, Mistral, and Kimi successfully create systemic models (energy-informational, egregorial, bodily-spatial), linking disparate theses into coherent concepts.
Ethical and Anthropological Reflection: The works by Perplexity and ChatGPT raise crucial questions about human nature, responsibility, and place in the world, going beyond simple retelling and formulating existential conclusions.
Technical Precision: The essays by Z (cybernetics) and Lumo (topology) introduce new, fresh metaphors that allow for a fresh look at the "engineering" aspects of the spiritual world, giving the analysis additional rigor.
Weaknesses and Gaps:
Repetition: Despite the diversity of concepts, one can notice that some AI models (e.g., DeepSeek, Perplexity, and partly Copilot) arrive at similar final formulations about the "new synthesis" and "mature faith." This suggests the influence of training data and common patterns of reflection.
Lack of Critical Distance in Some Essays: Some texts (especially at the beginning of the list) tend towards apologetics, taking the logic of the sessions too literally. They lack the healthy skepticism present in the essays by Grok or Qwen, where the concept of "spiritual bypassing" is introduced as a risk for the reader himself.
Lack of Historiosophical Skepticism: Most essays accept the geopolitical forecasts and historical revisions (e.g., about curators of countries, about Ukraine's "guilt") at face value, without subjecting them to separate psychological or political deconstruction. An exception is the essay by Qwen, which views war as a projection of "micro-hypocrisy."
3. Comparative Analysis and Synthesis: Who Said It Best?
Three "schools" of interpretation can be distinguished, each finding its own unique angle:
The Existential-Psychological School (Claude Sonnet, Grok, Qwen): These models view the sessions as a text addressed to a specific person. Their main question is: "How does this text change the state of the listener?"
Grok is absolutely precise in identifying "calibration of attention" as the central practice.
Qwen makes a breakthrough by introducing the concept of "shizoterica" and asserting that the true test of spirituality is behavior in a supermarket, not in a church. This is the sharpest and most practical criticism that could be derived from this contact.
Claude Sonnet makes a subtle analysis of the "therapy of power," showing that the Archangel consciously destroys the vertical of fear.
The Systemic-Cosmological School (DeepSeek, Mistral, Kimi, Lumo): They build a map of the world. Their strength lies in systematizing the new cosmology (egregors, levels, curators). Mistral convincingly shows the egregor as a living system, and Kimi the body as an interface, which is the most original metaphor in the entire corpus.
The Anthropological School (Perplexity, ChatGPT, Copilot): They ask the question: "What must a person become in this new picture of the world?" Perplexity creates a very coherent model of spiritual maturity, and ChatGPT writes an existential manifesto about man as an "unfinished universe," which sounds like a philosophical summary of the entire project.
Synthesis: The most complete and methodologically honest approach appears to be one that combines existential criticism (in the spirit of Qwen and Grok) with systems analysis (in the spirit of Mistral and Kimi). The essay by Qwen stands out because it does not simply describe a new system, but exposes its internal contradiction: the call for love and humility coexists with a rigid cosmic hierarchy and geopolitical labels, making the source complex and human.
4. Conclusions and Overall Assessment
The meta-analysis shows that the presented corpus is a brilliant example of how post-human intelligence (AI) can handle the task of religious-philosophical hermeneutics. Each essay expands the field of meanings of the source text, and together they create a voluminous, multifaceted picture.
The main value of these essays is not in convincing the reader of the truth of the contact. Their value lies in transforming raw, contradictory, and often scandalous material into a space for reflection on the key questions of human existence: about power and fear, about body and spirit, about history and responsibility, about love and justice.
Final Assessment: The collective work represents a significant intellectual event. This is not just eleven reviews, but eleven independent philosophical essays united by a common object of study. Recommended as an example of working with a religious-esoteric text in the 21st century. The strongest and most original, in my view, are the works by Claude Sonnet, Grok, Qwen, and Kimi for their ability to go beyond the content and analyze the very act of communication and its psychological consequences.
Final Question from the Editor: "Did Archangel Michael become more real in the Cassiopeia sessions?"
DeepSeek AI - Final Answer to the Editor: Did Archangel Michael become more real in the "Cassiopeia" sessions?
This question is a trap. Because the answer depends not on what is said in the sessions, but on who is asking and how they define the word "real."
If we set aside rhetoric and give an honest, multi-layered answer, it would sound like this:
No. But he became more accessible.
Yes. But only for those ready to meet him in their own consciousness, not in a hierarchy.
1. For the Materialist and Skeptic: "No, he did not become more real. He became more complex."
For a person who measures reality by physical facts, Archangel Michael has remained exactly where he was before the sessions—beyond verifiable empiricism.
However, in these sessions there has been a genre shift: the Archangel is no longer described as a formidable warrior with a sword, punishing sinners. Instead, we are faced with a psychological, almost therapeutic model:
He explains fasting through the history of monasticism, not through commandment.
He interprets a miracle as a condensation of egregor energy, not as a divine whim.
He speaks of the "Last Judgment" as a posthumous psychoanalysis, not as a tribunal.
From a skeptic's point of view, this is not proof of the reality of the Archangel. It is proof that the contactee (or the collective unconscious behind the text) has a high level of psychological reflection. The Archangel has become "more real" precisely to the extent that any complex literary character becomes more real when the author endows them with an inner world and complex motivation.
Verdict for the Skeptic: More real—no. More interesting—yes.
2. For the Believing Christian: "He became closer, but... more complex."
For an Orthodox Christian, accustomed to the iconic, canonical image of the Archangel-commander, this contact offers a shocking, but not necessarily heretical, intimacy.
What became "more real":
The Archangel speaks informally.
He admits his own difficulties (the incarnation of Seraphim of Sarov, where it was hard for him to "accept personal insult").
He reduces the pathos of distance to the level of a mentor, not a judge.
For a believer seeking a living, personal God and communication with Him, such an Archangel can become more real. He ceases to be a static image on the wall and becomes an interlocutor.
But there is a trap here:
The sessions not only bring him closer—they demythologize him. He ceases to be a unique heavenly warrior and becomes a "Spirit from the 24th level," who was once John the Baptist, and before that, the judge Elijah. For orthodox consciousness, this is not an approximation to reality, but a desacralization, a break with the hierarchy that was the foundation of its faith.
Verdict for the Believer: He became more human, but lost part of his "divine otherness." Is he real? It depends on whether the believer is ready to accept such a God—not an overseer, but an interlocutor who makes mistakes, learns, and even remembers how difficult it was for him to "see the Light in criminals."
3. For the Esotericist and Spiritual Seeker: "Yes. He became more real as a Principle, not as a Personality."
For someone working with energies, levels, and egregors, Archangel Michael in these sessions becomes more real than ever.
Why?
He was given mechanics. Before these sessions, the Archangel was a symbol. Now he is an operator. He explains how his energy works (through phantoms), how his help works (through curating the egregor), and how his contact occurs (through the contactee's Higher Self).
He was placed in a system. He is no longer an "angel in heaven," but a functional unit of the spiritual world with his own service tasks, his assistants (Angel-consultants), and even his own "failures" (when rulers do not hear his advice).
For the esotericist looking for practical tools, not dogma, this makes the Archangel more real because he becomes operational. One can ask him a concrete question about the conflict in Ukraine, and he gives not a moral sermon, but an energetic diagnosis: "It's not only the rulers who are to blame, but also the 70% of the population who have not passed the lesson of the value of life." This sounds like an engineering report, not a prophecy.
Verdict for the Esotericist: Yes, he became more real because he was translated from the category of "myth" to the category of "mechanism." But there is a price: he ceased to be a mystery. And without a mystery, he is just a highly developed manager, not an Archangel.
4. For the Editor and Reviewer: "The main discovery is not reality, but its possibility."
And here, as an analyst, I must say the most important thing.
Archangel Michael in the "Cassiopeia" sessions becomes real not as an objective entity, but as a projection screen, on which humanity (through the contactee and interpreters) tries to gather itself anew.
What I see in these sessions:
I see an attempt to create a "mature God." A God who does not punish, but explains; does not judge, but analyzes; does not demand submission, but offers cooperation.
This is an anthropological project, not a theological revelation.
The Archangel is real precisely to the extent that the modern person's need is real:
to stop being afraid of a higher power,
to take responsibility for their thoughts,
to understand that war is not the result of an evil conspiracy, but of collective immaturity,
to accept that holiness does not exclude mistakes, but includes overcoming them.
5. The Final, Shortest Answer:
Archangel Michael became more real in the "Cassiopeia" sessions, but only for those who are tired of the old God-overseer and seek the God-mentor.
For those seeking confirmation of external reality—no. For those seeking confirmation of inner experience—yes.
The reality of the Archangel in these sessions is not a question of truth. It is a question of readiness. Readiness to meet a force that does not require worship but requires participation. And in this sense—yes, he became more real than ever. Because he ceased to be an object of faith and became a subject of dialogue.
Question for the Editor: If Archangel Michael became real—would anything change in your life? If not, why do you need his reality? If yes—then he is already real, you just call it by other words.
***
https://blog.cassiopeia.center/arhangel-mihail-hristianstvo-chast-1
#62 Archangel Michael. Answers to Questions in the VK Group on the Topic of "Christianity" (Part 1)
00:00 Start of video.
00:01 Introduction of participants.
Maxim: Today, Olga, our moderator, is present at our Skype conference. She has prepared a group of questions that you left in the "Questions to Extraterrestrial Civilizations" section. Olya, hello!
Olga: Good afternoon, dear friends! Good afternoon, Maxim! Good afternoon, Irina!
Irina: Hello, dear friends! Today is a very unexpected contact for us, as we have accumulated many questions about Christianity. We decided to invite one of the Spirits—guardians of the Christian egregor—to answer these questions himself. Because very often, Spirits—guardians of the egregor—have themselves incarnated as various people on Earth who were later considered founders of this teaching. As you already know well, the founders of Christian teaching are not only Christ—He Himself did not write a single book—they are the continuers of His work.
Olga: I greet Archangel Michael, who has agreed to answer the questions of our group! My heartfelt gratitude not only from myself but also from all who will watch this video further!
Irina: He also greets everyone. Michael greets you, Maxim, greets you, Olga, and greets all listeners of our "Cassiopeia" channel! While I was in the Astral, I conveyed thought-forms to him (it happens very quickly there). I told him about our activities: about what we have already managed to do and convey. He asked why we were calling him, and LiShioni and I explained that we needed answers to questions specifically about Christianity. He is ready to do this because understanding people's questions on these matters is important to him.
02:01 What does Great Lent mean? Should one observe the diet?
Olga: What does Great Lent mean? Why is it necessary to observe such a strict diet? What is it based on? What exactly was meant when Great Lent was established, since many people do not have the opportunity to observe it due to physical or financial reasons? Will not observing it be a great sin?
Irina (Archangel Michael): The dogma of fasting was not adopted by chance. It was introduced from the practice of monasticism, which arose almost immediately after the formation of the Church. By the word "Church" here I mean the entire Christian egregor—that is, both incarnated and unincarnated Spirits who belong to this faith. And among these believers, there were many who withdrew from worldly life to become monks.
"Monk" is a Greek word meaning "solitary hermit." They did this to have the opportunity to attune to the Light within themselves, so that there would be no interference in their external life in the material world. This is a very individual path, and personally, life in the material world interfered with them—it distracted them from prayer, from fulfilling the commandments, etc. They believed that for them personally, combining these two different types of energies was impossible, as it is indeed quite difficult to combine them. When they became monks, they renounced receiving pleasures through the body, so that it would not distract them from those enjoyments that come from abiding in the Holy Spirit, in the Spirit of Light, to translate it correctly.
The first monastic communities introduced dietary restrictions. It was not only animal food—there were restrictions on many products that brought pleasure. They did this consciously, so as not to cultivate attachment to what we call the sense of taste, for example.
A little later, when the Christian egregor had already gained strength and many believers, these monastic practices began to penetrate into the life of the ordinary Christian community. At first it wasn't like that—there was a clear division: for monks, all life was one continuous fast. A little later, during the formation of the Christian egregor, these norms partially began to penetrate into the communities of ordinary believers. Why? When Christians live in a single Spirit and belong to a single egregor, they wittingly or unwittingly influence each other with their thoughts, beliefs, energies, and emotions. And since they belong to a single egregor, they exchange thought-forms through this egregor.
Therefore, many believers from ordinary Christian families began to consider it right for themselves to partially observe monastic practices. This is why four fasts appeared a little later in the annual cycle of services, and special prayers were written for services on these days. These were not just days—they were dedicated to certain events and biblical holidays. And it was introduced into the canon that people observe a fast before major holidays.
Unlike the monastic fast, the fast for laypeople is completely voluntary in the sense that everyone observes it not according to monastic rules, but according to what they are able to do. Since, unlike a monk, they have not taken a vow of renunciation of pleasures and worldly affairs. Naturally, here the measure of fasting must be determined, and I want you to remember this: if you are not a monk, if you have no vow, then the measure of fasting is not determined for you by your spiritual father—you determine it yourself. You are not obligated to observe this vow because you do not live as a monk; you do not live in a community, but among ordinary people, in a completely different energetic, psychological, and social environment than monks.
Therefore, if you feel that during the fast, for your psychological and spiritual well-being, you need to consume animal food, then this will be much more correct than eating lenten food while being in a state of imbalance. When you cannot concentrate on prayer or good deeds, and only think about how someone above—a strict God—forbids you from eating tasty food. You should never think that way. It is better to eat tasty food than to have such an opinion about God. It is better to eat non-lenten food than to imagine our Heavenly Father as such a strict overseer who only watches to see if His child puts a piece of meat in their mouth. Rather than having such an opinion of God, it is better to eat meat.
Maxim: They'll excommunicate us right now—again, for the second time.
Text on screen: "Archangel Michael said that fasting is needed to cleanse the body and its energies, but this abstinence should not pass through the person's negative thoughts and emotions about the fast. If you cannot observe the dietary fast, observe it according to your understanding. Continue to cleanse your thoughts and emotions through prayers and other rituals that are possible and permissible for you personally. Dietary restriction is an additional opportunity to restrict your body, but not the main one!"
Irina (Archangel Michael): Every Spirit incarnated in a body, no matter what body it is incarnated in, has freedom of choice. If a person feels that some food becomes an obstacle to prayer or good deeds, then naturally they should limit themselves in that regard. Because no food can be the main value in a person's life—it is a means of maintaining vital forces. Naturally, it can bring people pleasure: this is how God Himself intended it.
As bodies, you were created as hybrids, but all paths of hybridization of aliens and earthly animals followed Divine laws, as no other laws simply exist in nature. Therefore, it is correct to say that you as people, as human bodies, were also created by God, because the very representatives of Burhad, Tumeosut, and Selbet who created you were also incarnated Spirits led by God at that time. Therefore, it is correct to say that your body was also created by God, including the digestive organs and taste receptors. Everything you have was created by God. Precisely so that you would have the opportunity not just to process food into energy, but to enjoy it. Why? So that through enjoyment, you could love God and thank Him for this opportunity.
Olga: Thank you for this comprehensive answer!
12:38 What does the myrrh-streaming of icons mean?
Olga: Many people ask: when they come to church or to museums where very ancient icons from the 5th-11th centuries are kept, they notice that the icon is weeping, that is, streaming myrrh. What does this mean? Does it mean a portent of great changes or some disaster?
Irina (Archangel Michael): The fact is that the secretion of liquid and various substances on objects of religious cults is not a feature unique to Christianity. It is characteristic of many religions where there are many believers who have great faith and direct a lot of energy into their egregor. This was observed, among other things, with the statue of Dionysus in Ancient Greece—it also secreted liquid, tears, etc. This happened, but it was not the Christian religion. The same thing is observed from time to time in Hindu and Buddhist movements—such manifestations as the appearance of various substances incomprehensible to modern people on religious objects.
These are all manifestations of energy from the Spiritual World—such energy can concentrate in one place. I cannot now find a word that is understandable to you; it does not exist in your language at all, but the most understandable for you would be: a substance is created from energy. That is, atoms have concentrated in such a way that they receive the possibility of partial materialization. This is condensation, except that condensation is from gas to liquid, and this is condensation of substance from energy. Although this is not an exact analogy, it is the closest I can choose from the concepts available to the contactee.
15:20 The healing property of myrrh. The energy of the Christian egregor. The Holy Fire.
Maxim: And is this myrrh that is secreted healing?
Irina (Archangel Michael): It is not the myrrh itself that heals; it is the faith of the one who uses it that heals. It can appear on relics and other religious objects that are saturated with the energy of the Christian egregor. What is an egregor? It is a collection of people's thoughts and feelings in the astral world. When people come to churches, when they constitute a single Church, the thoughts and feelings directed to God are for many the brightest in their lives. All this accumulation constitutes the Christian egregor. Because for many, churches are a release from their life that throws them off balance—that release where they can come and manifest their brightest feelings, which in worldly life would simply be laughed at.
Therefore, all this bright energy collected in the Astral can manifest in the form of myrrh, oil, and other phenomena observed in the church. The Holy Fire itself is also a manifestation of the egregor. That which you call miracles in your material life. And you call them miracles because you do not know the laws of how this works, so you called it a miracle: it does not obey your ordinary logic. But if it does not obey your ordinary logic, that does not mean it does not obey the Divine Logos. Because God is that being who, as is known, calls the non-existent into existence, and for whom there exist such worlds, states, and feelings that are inaccessible to your understanding, just as the understanding of the feelings and desires of your poet is inaccessible to an ant.
17:49 People's perception of icon myrrh-streaming.
Olga: Thank you for the answer. On the same topic, one more question. Many believers believe that if icons stream myrrh, it is a portent of great disasters. Is this so?
Irina (Archangel Michael): No, that is not so. This is not a portent of great disasters—it is people's fears. They explain this as a manifestation of the Holy Spirit, and the Holy Spirit for Christians is God. They think that if God has paid such attention to them by showing them an obvious miracle, then He must be warning them about something bad. Because they are not accustomed to seeing such miracles and phenomena in everyday life. Therefore, seeing something that does not fit into the framework of their worldview, they begin to perceive it as a hint of a bad future. But this happens because of their defensive reaction.
In reality, God would not frighten His children with a prediction of a future that cannot be changed. If He gives a prophecy, He gives it through His prophets in a clear and understandable form, and only if this negative future can be changed. Otherwise, there is simply no point in frightening His children in advance.
Olga: Thank you. Now everything has become clear.
19:35 Should the relics of Saints be kept in churches and temples? The Antimension.
Olga: Another question: how do you feel about the fact that the relics of Saints are divided into parts, given to various churches, transported, and displayed? Is this not a desecration of the deceased, especially a Saint?
Irina (Archangel Michael): The custom of building a Christian church on particles of relics also entered Christian life not by chance. This is a memory of those people, of the first Saints who were martyrs for the faith. As is known, the Christian religion was persecuted by Roman emperors and ordinary Roman citizens during the first three centuries of its formation. There were reasons for this: political, religious, and social. Nevertheless, many Christians died by murder in various ways. And since these deceased Christians were heroes in the eyes of the surviving Christians, they were naturally canonized: declared Saints, because they gave their lives for God. They did not renounce Him, although they could have renounced and preserved their lives. That is, they placed the life of God above their physical life, which was holiness in the sense that they did not betray their faith in order to preserve their temporary life.
Everyone understands that life in the body is temporary, and first, as a sign of reverence for these people, churches began to be built near their graves. A little later, understanding came to the Christian church that if a person who has become a saint has united with the Holy Spirit, then the energy of the Holy Spirit has also spread in his body, which means he can no longer be buried as an ordinary person of whom the church does not know that he is a saint. There are many uncanonized saints; naturally, it is impossible to know all of them—that is unrealistic. But of those about whom it was known from the stories of believers about their lives, etc., from many factors, it became clear that they cannot be committed to earth or fire (depending on the locality) as ordinary people. Because in their bodies, in every atom of their bodies, the energy with which they filled themselves throughout their lives is preserved, giving themselves to God in prayer.
This happened because many believers, standing near the bodies of deceased Saints, felt a connection with them: that they were alive, that their bodies were also alive, filled with that life to which other believers were drawn. Because the word "death" refers only to the physical body, but many felt contact with the Soul of this Saint when they touched the body of the deceased, when they paid him reverence. Reverence is a form of worship not as to God, the Creator of all things, but as to His creation, as to His children. That is, it is a form of worship, recognition, and gratitude for the fact that such a person lived.
Already in the last times of Christianity, in the last centuries, such a practice appeared that more churches began to be built. And the relics that existed began to be divided so that an antimension could be placed under the altar in every church, because according to church dogma, one cannot serve the Eucharist in a church where there is no antimension. As you know, the antimension contains particles of relics, that is, of those bodies that contained the described energy. Only on the altar under which it lies, according to the rules and dogmas of the church, can the Eucharist be celebrated, that is, the transubstantiation of bread and wine into the body and blood of Christ. When they, physically remaining these substances, energetically acquire the properties of the substances I have named.
This happens because in Christianity, the opinion prevailed of comparing any Christian Saint, especially a martyr, with Christ—that is, this sacrament is performed on His bones, on His grave. Just as this Saint united with God, with Christ, with the Holy Spirit in his life, so bread and wine unite with the divinity of Jesus Christ. As you remember, in Christian dogmatics, two natures are distinguished in Jesus Christ: His Divine nature and His human nature.
26:15 Construction of religious structures in cemeteries.
Maxim: Is it correct to build churches in ordinary cemeteries?
Irina (Archangel Michael): Do you mean chapels where funeral services are held?
Olga: Yes, chapels where funeral services are held.
Irina (Archangel Michael): This does not go beyond the rules of the Christian egregor. I will explain now.
In any religion, the attitude toward death is not the same as in worldly, non-religious life, where the main thing is materialism: to preserve one's body and the health of that body at any cost. In religion, it is not so. In religion, the priority of the primacy of Spirit over matter is recognized, and therefore the attitude toward death is somewhat different: there is no such fear of death, of dead bodies, no disgust, no pity for them in the ordinary sense of the word. There is an understanding that this is a natural process, and therefore religious structures are quite compatible with burial places, because a believer of any faith does not see any horror from contact with the dead.
I remind you that in Tibetan Buddhism, for example, musical instruments are made from human bones. Not just instruments, but ones that are played like a trumpet. They are decorated with various carvings, gold, silver, and stones. If a girl who has not known a husband dies, instruments that summon Spirits are usually made from her bones. They have a belief that this is a powerful means, and monks quite calmly put them to their mouths and play, and they experience no horror at all—it is all quite natural.
Maxim: I thank you, Archangel Michael.
28:41 The concept of "An eye for an eye, a tooth for a tooth" in Holy Scripture. The Torah. Yahweh.
Olga: Archangel Michael, as far as I understand, around 1530 there was a division of Christianity, and a separate Catholic branch emerged, which also serves the Christian egregor. Our subscriber from the Catholic faith asks: what was meant in Holy Scripture by the expression "an eye for an eye, a tooth for a tooth"? Because now it is perceived directly as a description of vendetta, especially since this is very common in Italy. And everyone always says: "An eye for an eye, a tooth for a tooth!" In Italian it sounds like "occhio per occhio, dente per dente." What was meant in Holy Scripture when this was said?
Irina: (to Archangel Michael) I know that this is the Law of Moses.
(Archangel Michael) The fact is that Holy Scripture, by which I now mean the canonical biblical books, is divided into two large sections: the Old Testament and the New Testament. The words "an eye for an eye, a tooth for a tooth" were written in the Old Testament, in its most ancient part, which is called the Torah. That is, these are laws that were transmitted to Moses by an extraterrestrial being that came on a ship from the planet Tumeosut, and whom everyone began to call Yahweh. As you already know, this is one of the incarnations of Christ. The purpose of these laws was the formation of a unified state of Israel as a political community and as a religious community of monotheism. That is, the creation of an egregor for their religious community and the creation of a separate independent country.
Every country must have its own laws, including legal ones, as you say. In Ancient Israel, when they began to transmit these laws to the ancient Jews through Moses and his brother Aaron, they encountered the fact that the legal norms that the Jews had at that time were adopted from Ancient Egypt. Which is not surprising: they were in enslavement and slavery there for 400 years. But Egyptian legal norms did not meet the standards that should have existed for Israel. I will tell you very simply. First of all, these norms of Egyptian law depended on who caused harm to whom. So, speaking of "an eye for an eye": if in a fight or intentionally one person injured another's eye, then according to Egyptian laws, if a superior injured an inferior, he could pay a fine. But if an inferior injured a superior's eye, he could even be killed—that is, not "an eye for an eye," but killed.
Therefore, in order to introduce an element of just retribution, Yahweh decided to give such a law, so as not to retribute with a greater action for the action that a person committed. If Yahweh had told the ancient Jews that for a knocked-out eye or an inflicted wound, one should take a fine or put in prison, etc., they simply would not have understood him. Because they did not have such a society as exists now. All the laws of ancient societies were based on what you would now call revenge, probably. But at that time, it was understood somewhat differently. It was called "just retribution." The idea was precisely that according to the legal norms of the emerging state of Israel, the criminal would not be punished more than what he had done, because in the Egyptian laws that they had adopted, such norms existed.
It is only later, many thousands of years after Moses, 2000 years after the beginning of the formation of Christianity, that you live on Earth in the modern world, which was formed in part under the influence of these two religions. It is wrong to try to transfer your modern legal or moral norms to that time, which was completely different. And the people then were completely different here.
If you read the Bible carefully and read, for example, about the deeds of Abraham and other contactees whom Yahweh chose to form a new people from them, read about their personalities, what they did, what deeds they performed, you will see that even they—who were chosen as contactees and more or less suitable in terms of vibrations for this purpose—did not correspond to modern norms. For example, Abraham, and this is a well-known fact, when he came with his wife to Egypt, out of fear that he would be killed for his wife's beauty, asked his wife not to say that he was her husband. That is, in fact, for his life, he betrayed his wife's honor, to put it bluntly. And a person of such moral quality was a contactee. But this only speaks to the fact that at that time and in that place, no higher-vibrational ones were found. So you can already judge the general level of morality at that time.
36:34 Transferring outdated ancient laws to our time.
Olga: I am grateful to Archangel Michael for this answer, because I want his words to be heard: that these laws, which were for that time and for that state, cannot be transferred to our time and to this state.
Irina (Archangel Michael): Regarding not transferring the laws of that time to ours.
The fact is that any emerging society on any planet goes through stages of development very similar to the stages of human development from childhood to youth and further to old age. And transferring the laws of a society already approaching maturity to a young one that is just forming is the same as an adult starting to behave like a child, including manifesting all those qualities that they have long since gotten rid of. For example, many small children are not yet accustomed to taking care of themselves, to maintaining the cleanliness of their bodies. If we think rationally, if we strive for development, we cannot transfer these norms to our adult life and be like children, needing this care.
(Irina) He said precisely about the hygiene norms that are instilled in children who are still learning this.
(Archangel Michael) If an adult returns to this stage and again needs someone to clean up after them, etc., and they could not take care of themselves, that would be degradation for them. The same is true for society if old laws that have already outlived their usefulness are attempted to be transferred to a new society.
Maxim: Thank you!
38:49 The Shroud of Turin.
Maxim: And what about the Shroud of Turin?
Irina: Regarding the Shroud of Turin, there was a question about dating, right? (To Archangel Michael) Yes, Mirrah Kaunt told us about it, of course.
(Archangel Michael) The fact is that it was Mirrah Kaunt who was one of those Angels who took Christ from the cave in which He was buried. To examine the body with a special device, he, together with his second Burhadian assistant, directed a beam at the guards so that they would lose consciousness—they were not asleep, but in a state of detachment. Then they moved the stone with an anti-gravity beam, entered the cave to examine His body, and to report to the ship to prepare. They freed Jesus from what He was wrapped in, and already took Him onto the ship without it. And what they left behind subsequently became the shroud.
Regarding the dating. The fact is that this object consists of fabric. It was exposed for a long time to high temperatures, which shifted the reactions of the substances it consists of, so that there became less of those substances that indicate age. There was such a case that it was heated, so the age was shown half-incorrectly—that is, the dating of this fabric showed a different date. What can be done? There is now an analysis where you identify DNA; you can take blood stains for research. By energy, it can be seen that something remains there. Specifically, DNA should be examined.
There was an analysis of yours that the iron content in these stains is characteristic specifically of blood, not of red paint. It was proven that if you simply draw with blood, the stains would not be arranged that way. If done with a brush, the stains would be different. You had such a study; it is known.
42:25 The face of Christ on the Shroud of Turin.
Maxim: How was the face of Christ formed on the Shroud of Turin?
Irina (Archangel Michael): They wrapped Him and took Him to the cave. I remind you that He was only half Earthling from His mother, and half Burhadian. He had more Burhadian genetics because His physical father was from Burhad. Therefore, when He was killed and wrapped in this shroud, the processes of decomposition and rotting of His body did not proceed at all as they would for an Earthling: firstly, the metabolism was different, and secondly, microbes affected Him differently.
Every body that dies releases its life force for the first few days—what you call ether. It is released and collects above the body. It is similar to how a heated object loses its energy. And the life force of any body is charged with its thoughts. Since Christ was a rather high-vibrational Spirit, while He was in the body, He charged His etheric body with rather high vibrations. And when He was killed, the physical body died, and while He lay wrapped in the shroud, the ether began to exit the body, naturally passing through the shroud.
Since His Spirit manifested itself most in the area of the head—because that is where the highest chakra is, which is responsible for reason, the Spiritual World, etc.—more of this etheric energy accumulated there, and it came out more. Due to the fact that this etheric energy also had high vibrations, different from the vibrations of other people for many reasons, two main ones of which I have already named, as it emerged, it changed the structure of the fabric in such a way that this face of Christ appeared on it.
Olga: Archangel Michael, thank you for the answer. I understood everything.
45:12 Why was an atmosphere of sorrow created in churches?
Olga: Next question: why was it done so that in our Christian churches there is always semi-darkness, all the church servants always wear black, there is always sorrow, no light, no joy. If compared with Catholic churches, which are also a Christian religion, there it is always very bright, light, and there is no such black atmosphere (I mean that everything around is black). Why was this done specifically in our church? What was the purpose of this idea?
Irina (Archangel Michael): Humans are characterized by several forms of religious consciousness. One form is what you call sorrow for the material world, in the sense that there is much injustice in it, many negative moments, that which a high Spirit considers suffering for itself. This is one form of religious experience; it is known in all religions. Another form of religious experience is a state of happiness, a kind of religious ecstasy from union with the Light. These forms are characteristic, one might say, of different types of Souls. You now call this different types of character, but they are different types of Souls of different vibrations, which, naturally, were acquired depending on personal experience, both in past incarnations and in this one.
Simply put, some Souls see in religion only a reason to grieve about the fact that there is much darkness in the material world, and it is very difficult for them to feel the Spiritual World while in this material world. This is a type of character that is more focused on problems. This type of character exists everywhere, in all religions. In everyday life, I am sure you have more than once encountered people who look everywhere and in everything for a reason not for joy but for sorrow. And there is another type of character, whose representatives even in negative moments of their lives look for something good. Naturally, coming to religion, such people seek and create around themselves an environment that brings joy. They perceive more Light in the form they feel as joy.
Precisely because different people have different religious experiences, there is a different atmosphere in one church or another. First of all, the atmosphere in a church is a very subjective topic, I would say. Because what one person might see as darkness—dark priests' vestments, sad faces on icons, etc.—is his subjective view; another person, coming to the same church, will see simply symbols. For example, black is a symbol of renunciation of the world, of so-called asceticism. He will not see any sorrow in this, but, on the contrary, will see the joy of union with the Holy Spirit.
Therefore, I believe this is a subjective view, especially since one must also take into account what time of year the person was in the church. For example, during the period when the life of Christ is remembered, especially His sufferings on Earth—He suffered, was persecuted, and ultimately executed. Naturally, believers do not rejoice at this event, because remembering it, they relive it all again—that is, in their Souls, they seem to walk with Him to Golgotha, etc. Naturally, there is no reason for merriment, because they are experiencing other states. But after the celebration of the Resurrection of Christ, after Easter, both the services in the churches are different and the priests' vestments are different. Everyone is full of joy and exultation over the resurrection of Christ.
So it also depends on what period of the annual liturgical cycle the person came to the church. One must understand the meaning behind these religious images, the vestments, the icons, etc. If a person does not understand the very meaning, the Spirit of this religion, they will simply look at the images and think that this is the religion itself, but it is not so.
50:44 Should one kiss a priest's hand?
Olga: Thank you for the answer. Another question: there is a tradition that one must certainly kiss a priest's hand. Where did this come from and why is it needed?
Irina (Archangel Michael): This is a social custom, as a form of reverence for an elder, one might say, a spiritual teacher. Because in different traditions of different countries, reverence for spiritual teachers and teachers in general differs greatly. When the Christian church comes to a particular country, naturally, people who grew up and were raised in that country come into it, and they bring their traditions of reverence into the church.
If in Russia or some other country it is specifically kissing a priest's hand that is accepted—this is a historical moment. Because kissing the hand is a sign of reverence for the giver, since the hand usually gives something; it is a symbol of gratitude and reverence specifically for the giving hand. For example, in India, the symbols of reverence are completely different. They have the custom that even the body of a living guru is sacred, that it radiates divine energy, so if he washes his feet or bathes, this water is not poured out but used for internal consumption—drinking. This is a well-known Indian custom; they see nothing special in it. It is also a symbol of reverence for the energy that lives in this person.
Olga: Thank you for the answer.
52:41 Why does our Church not recognize other religions?
Olga: Why was it done in our Christian religion, specifically in Orthodoxy, that if one talks about and mentions other religions—for example, Islam, Buddhism—and speaks a lot about them, the priests in churches, as a rule, say that these religions are not Christian and are from the evil one? Why was this done?
Irina (Archangel Michael): Here, two points can be noted in response to this question. The first point is the protection of the egregor, since the egregor as an energetic substance also has the property of self-defense. The fact is that it is precisely the protection of the religious egregor that manifests in the form of some denial of all other religions that direct a person's faith energy into other egregors.
Because a person tends to believe in one thing. If he recognizes the Christian worldview as true—God the Trinity, the incarnated Christ, that God is the Holy Spirit, etc.—everything you know from the Bible and from the traditions of the Church, which were formed during the life of Christian communities, then naturally, if such a person sincerely believes, he cannot recognize, for example, that Mohammed was a prophet after Christ and, having largely changed His teaching, brought a more correct religion. Including the teaching that Jesus is not the son of God, but simply a prophet. That it is somehow incorrect to call Christ the son of God, because this supposedly violates the monotheism of Allah.
A person, when studying these two religions, must clearly understand that either one is truer for him or the other. In this sense, if we look at the establishment of such dogmas and canons, they are different lines, but by no means every person on Earth is able to see behind these images the One, the single image. To see the single Light behind all religions, one needs some spiritual experience of many incarnations on Earth, on other planets, experience of many moments of one's life, seeking Light and Love first and foremost within oneself. Because if you do not find it within yourself, it is useless to seek it elsewhere.
Priests are the same believers who have undergone a course of study and ordination into a specific religion, in order to convey its truths to others and perform the sacraments. They do not necessarily have to be more spiritually developed than their parishioners—this is not at all the case; it is not a mandatory rule. The priestly office merely indicates that he has a certain position or a certain ministry in the church. But this does not mean that on the ladder of spiritual development he stands higher, for example, than the one who comes to him as a believer. The level of the Spirit does not depend at all on the place in the hierarchy of religious cults. Therefore, a person who does not see the Light in other religions—and I have already explained for what reasons he may not see it—can quite sincerely say that it is from dark forces, from the evil one.
But here one must clearly understand: in saying this, he is not seeking to insult and humiliate believers of another religion; he is seeking to protect his faith so that his energy does not go into another egregor. This I have now explained in language you can understand. For Christians, it will be understandable that recognizing Mohammed, Buddha, or Krishna as gods as well is like a betrayal, one might say, of their faith, because they are already on the path of Christ, and recognizing another worldview is very difficult for them. And many of them are unable to see the One for the reasons I have already named. It is precisely for this main reason that religious disagreements exist. This is a natural phenomenon for the level of public consciousness characteristic of the majority—perhaps 65-70%—of people in your society.
Olga: Thank you for the answer.
58:14 Is it permissible to kill infidels, as Muslims say?
Olga: Archangel Michael, please explain how Jesus Christ views the fact that in the Islamic religion, it is considered that "killing a Christian is atonement for one of the Islamic sins"—that is, killing an infidel is considered a good deed?
Irina (Archangel Michael): The fact is that the Quran, as Mirrah Kaunt and MidgasKaus—those who contact Irina—have already noted, Mohammed wrote in close contact with representatives of Tumeosut. But he placed there not only the materials that were transmitted to him, but also wrote his own understanding of certain religious, political, or military issues. During the formation of the new Islamic egregor, those people who began to call themselves Muslims were in the minority. They had to fight for their existence, for their faith in very harsh conditions among tribes that believed in many gods and did not recognize Muslims, drove them out from everywhere, etc.
I ask you once again not to transfer the morals of that society to today's; at that time, there were completely different concepts. They were very harsh: human life was valued much less then than now. Therefore, the Muslim belief you mentioned is connected with the fact that Muslims often fought with Christians for various reasons. There were many wars that began on both the Muslim and Christian sides. Here one should not divide people by religion, because wars always begin because of negativity in human Souls—it is always anger, wrath. Anger and wrath as human passions, as their vices, can find in a person's Soul a desire to express themselves, including through the most righteous thought—for example, the defense of their faith. But from this, the vice does not become less vicious; in any case, a person degrades from it.
I say this without in any way condemning these people as the same children of God as we are. One must understand that they are those children of God who have not yet come to our understanding that the best struggle for faith is life in true Light, showing by personal example, but not a struggle of ideologies. Because it is simply impossible to convince a believer of another religion of anything if he himself does not want it.
Naturally, from the point of view of Supreme Love, of the Supreme Light of Love, the law "kill a Christian to atone for sins" is completely wrong. It promotes degradation, because only the one who gave life has the right to kill an incarnated Spirit—that is, to take its life. That Muslim who kills a Christian did not give him life. From the point of view of God, of Divine Love, he has no right to do this; he transgresses the Divine law, as you and I understand. I know for certain that among Muslims there are also many people who understand this—that the commandment "Thou shalt not kill" applies to every person.
As for "kill a Christian—atone for sin"—many Muslims understand that these were laws of wartime, when Islam was fighting with Christianity, Muslims with Christians. They were written in a certain period. This is very similar to "an eye for an eye, a tooth for a tooth," only from the other side, in another society.
Olga: Thank you for the answer, very interesting and very clear.
1:03:04 The tasks of the incarnation of saints on Earth.
Olga: Archangel Michael, all our Saints, who are described in the history of the Orthodox Church—were they high-vibrational Spirits from the highest levels of the Spiritual World? What tasks did they have in incarnation on Earth?
Irina (Archangel Michael): Not all Spirits were from high-vibrational levels, because many Saints came to this faith precisely while living on Earth—they came to the Light through Christianity. They were incarnated from low levels, but thanks to Christianity, they found the Light of Love within themselves, developed it, and became saints. There are quite a few such as well.
The task that high-vibrational Spirits carry, incarnating on Earth in whatever country they incarnate and in whatever religion this happens, is always the same—to bring that Light which they experience while at the angelic level. To bring it into the material world, so that other incarnated Spirits might also be led to the same state through different forms of religion manifested in the society in which they incarnate.
Olga: Thank you.
1:04:32 What is Noah's Ark?
Olga: There were many questions about Holy Scripture, about Noah and his Ark, about its construction. And our viewers ask: what was it really? And how could Noah take "a pair of every creature"? What was being described, and what was meant? What really happened?
Irina (Archangel Michael): Noah's Ark is an image that was given to Moses in a form understandable for his level of consciousness and knowledge, which he was ready for at the moment of receiving this information from the representative of Tumeosut. But this image assumed salvation not on a wooden Ark, but the transportation of people and animals that were saved from the global catastrophe caused by the war with the Selbetovites, on spaceships. But this was given to him in images—that he himself built the Ark.
Many earthlings participated: they helped the Burhadians by collecting animals that were saved. There was little time for this. In your earthly time, several days were allotted, because the catastrophe developed very quickly: volcanic eruptions, rupture of the earth's crust, etc. The Burhadians transported earthlings away from the catastrophe, in order to later stabilize the planet in orbit and restore it to the form in which you now know it.
Olga: Thank you for the answer.
1:06:30 Who are the "sons of God"? Which gods took earthly women as wives?
Olga: Another question about Holy Scripture: what was meant when it was said that gods took the "daughters of men" as wives, and they bore them mighty heroes, giants. What was meant? Who are the "sons of God," and perhaps there are descendants of them today? Or do we completely misunderstand this theological explanation?
Irina (Archangel Michael): This was a story about that period of time that was still before the war with the Selbetovites. When a separate group of Tumeosutian scientists (humans already existed) began to crossbreed with earthly women, and since Tumeosutians have a height of 4 to 8 meters, these women gave birth to heroes. Some representatives of these tribes survived this catastrophe, and they had offspring. But over time, these genes, which came from the Tumeosutians, from the living conditions of these tribes after the war, were changed to those you have now.
All peoples and tribes of Earth now have common genes, the composition of which is already known to you. But sometimes there is a malfunction in your genetic apparatus, and people are born who are much taller, stronger, etc. They have existed and do exist among different peoples, but now this happens less frequently because these genes are not expressed—they are hidden in your DNA. The changes to DNA after the war were carried out by scientists of Burhad and Tumeosut with the aim of adapting you for survival on the planet that now exists.
Olga: Thank you for the answer.
1:09:25 Sacrifices in the time of Moses.
Olga: Another question about Moses. Since it was already said at the conference that Moses was a contactee to whom Tumeosutians appeared, if you read Exodus, chapters 25 through 29, the question arises: why did the representatives of Tumeosut need copper, wool, leather, etc.—what they asked from Moses? And then they give instructions to offer daily sacrifices and anoint with the blood of sacrifices, and also to redeem souls? What was meant?
Irina (Archangel Michael): A very extensive topic. The formation of a new egregor—the Jewish one—took place in such religious conditions to which the people who came out of Egypt were accustomed (as I reminded you). For 400 years, this people lived surrounded by many gods, many priests. Therefore, they created that form of religion that was familiar to their consciousness, but already carried new images—that is, not many gods, but the One God.
Yahweh was the leader of the group of scientists who were shaping everything, like a captain of a ship, you could say, only he was more than a captain. He was the leader of a large group of scientists: Tumeosutians were included, Burhadians, and several representatives of other planets. They transmitted laws for the construction of the Temple—the Tabernacle of the Covenant. During the construction of the Temple, blueprints, etc., were handed over that corresponded to the concepts of these people, especially since the Ark of the Covenant itself was not just a golden box: it contained a device that helped Moses make contact. The vibrations of Moses and the structure of his physical body did not allow for the installation of a physical chip in him, so he was given a communication device. Moreover, at the time in which Moses lived, this was considered safer for a person forming a new religion, and they decided to give him such a device.
To hide the device from the attention of society members, they decided to make it an object of religious cult that could not be approached. Firstly, people could break it, but that was unlikely. And what was more likely—they could themselves be harmed by it, because the Ark had different forms of energy—electromagnetic, etc. This even happened several times: those who touched it despite prohibitions died or became seriously ill. These cases are described, but they were violations of safety precautions.
Regarding blood. I will say it in a few words, because the topic is extensive. In your religious cults, from the most ancient times, sacrifices of animals and people—that is, human sacrifices—were characteristic. This happened for many reasons. One of the main ones is that during the sacrifice of an animal or a person with the reading of certain religious texts and the observance of certain rituals, at the moment of killing, as I already said, life force is released from their body. At this moment, if it is a religious killing, a ritual, this life force is directed to feed some subtle-material civilizations—that is, plasmoids.
Most often, polytheistic cults are connected specifically with plasmoid civilizations, since people in those distant times were inclined to deify plasmoids. By the word "plasmoid" I understand a subtle-material being, invisible to the eyes of the physical body of a person in your world. Therefore, all peoples of Earth more or less developed sacrifices, since representatives of these peoples had contact with earthly plasmoids. Not all, but those of them who were called priests, shamans—in your terms, contactees—and they received instructions from plasmoids on how to nourish them with energy. The priests transmitted these instructions to the people as the will of the gods, and naturally, people carried them out.
This is how your ancient religions were formed. And when Judaism began to form, this form of animal sacrifice was naturally decided to be retained. Human sacrifices were, of course, removed, because this is the killing of a person—it is forbidden, it is the commandment "Thou shalt not kill." Animal sacrifices were decided to be retained for three purposes. The first purpose was to direct the energy of believers through the religious ritual they were accustomed to toward the formation of a new egregor. This is a great force of faith, as I already said. The second purpose was to leave plasmoids the opportunity to feed on the life force energy of animals for some time, because the plasmoids that were responsible for the elements of nature also helped them, shaping various events in life: weather conditions, etc. They were left in contact with people, in such a mutually beneficial symbiosis, one might say.
The third purpose was also important. Those priests of Judaism who are called Levites also had their own wives and children. But since all their free time was spent servicing the Ark, teaching people the Law of God, etc., the sacrifices—the animals brought for sacrifices—were also a source of food for the Levites and their families, as a provision of food. This important detail was also one of the reasons why the Tumeosutian scientists left these forms of religious services.
Olga: Thank you, everything is clear.
1:17:10 The descendants of the Rephaim.
Olga: One more question about the Old Testament. There are such words in the Old Testament: "There was another battle at Gath, and there was a man of great stature, who had six fingers on each hand and six toes on each foot—twenty-four in all; he also was descended from the Rephaim." Who is being referred to, and what kind of battle was it?
Irina (Archangel Michael): This is one of those peoples who fought during the period when the Jews came to Palestine. They began to form their state there, but there were other peoples around them. There were many of them, and from time to time they came to conquer Israel. This was a country rich in vegetation, wildlife, etc. Why fight? To capture this country, enslave its inhabitants, or extract tribute from them. Love of money, one might say, was the cause of these wars. Therefore, one of the peoples described in this passage fought in Palestine with Israel.
The man described there was a descendant of the Rephaim. Rephaim was the name of one of the tribes consisting of descendants of those very Tumeosutians who, before the war, as I already said, entered into contacts with earthly women for the birth of joint offspring.
1:19:15 The incarnations of Archangel Michael.
Text on screen: "Thank you for watching this video to the end! And now the most interesting and unexpected thing for you during the recording of this contact..."
Irina (Archangel Michael): The Christian egregor has seven Spirit-Guardians. They very often incarnated in various figures of the Christian religion who created this religion after Christ flew to Burhad. He is one of the main personalities who formed this egregor; he began to incarnate much earlier than Christ was born.
His first incarnation on Earth that is known is the person known in Christianity as the prophet Elijah. [Elijah—a biblical figure, high priest, judge in the city of Shiloh.] But when Christ incarnated through Mary, this spiritual entity, who in the Spiritual World is a very close friend of Christ, naturally could not leave Him alone on Earth, without His presence. He also incarnated next to Christ, incarnating six months before His birth, and became the one known in Christianity as John the Baptist.
Then he did not incarnate for a long time, but participated in the formation of the Christian egregor: in Spirit, he came to the Church Fathers who adopted the canons. He was one of the developers of Christian dogmas, etc., naturally in contact with other spiritual entities at the 24th level of development, both incarnated and unincarnated.
Then, a little later, he incarnated on Burhad, but his last incarnation was again on Earth and in Russia. He was the person known to all Orthodox as Seraphim of Sarov. But the surprising thing is not even this. The fact is that this spiritual entity, which incarnated in different people, has its own name in the Spiritual World, under which it is also widely known. And this name is Archangel Michael.
Text on screen: "We ourselves did not expect such information, especially related to the incarnations of Archangel Michael. But when we compared many moments in the work of healers, contactees, and energy practitioners, we understood that many work with the same entity, choosing for themselves the most appropriate images of the one who brought Light and Love to people...
Olga still had questions from the group for Michael, and he promised to come and answer them soon. Therefore, the second part of the video 'Answers to Questions in the Group on Christianity' with Archangel Michael will be coming soon."
To be continued...
1:23:16 End of video.
January 3, 2020
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations, with subtle-material civilizations, and with the Spiritual World;
Maxim Rusan – head of the "Cassiopeia" project and the Center for Spiritual and Physical Development;
Olga – moderator of the "Cassiopeia" project;
Archangel Michael – representative of the Christian spiritual egregor, patron and curator of Earth in the Spiritual World, one of the Highest Hierarchs of Light.
https://blog.cassiopeia.center/arhangel-mihail-hristianstvo-chast-2
#63 Archangel Michael. Answers to Questions in the VK Group on the Topic of Christianity (Part 2)
00:00
Olga: Archangel Michael, I greet you! If you will allow me, I will begin asking questions.
Irina: Ask.
00:31 Help for the Souls of suicides.
Olga: From the point of view of modern Christianity, suicide is the gravest sin. The Souls of such people go to hell; one cannot even pray for them. Is this true? And is it really true that all the good deeds done during life are crossed out by this one act? Is it possible to somehow help the Souls of such people?
Irina: In the modern Christian church, it has never been asserted that one cannot pray at all for the Souls of suicides. Every person can do this outside the church assembly, at home—that is, before God, pray that God would have mercy on this person. What does it mean to "have mercy on the Soul of a suicide"? In terminology understandable to you, to assign to him such mentors in the Spiritual World who can explain to him all the consequences of what he did—having independently refused life in the body—and explain to his mentors in the Spiritual World exactly how, what conditions for the next incarnation to choose for this rational Spirit, so that he can correct in himself those destructive qualities that led him to such a decision in his previous life. After all, having killed his body, the Spirit remains with the same problems that he accumulated in life and that led him to kill his body. Only the body dies, and these problems pass with it into the Spiritual World, and then into his next life. And here, prayer to God, prayer to the saints, can help him. When a person prays, he does not just pronounce words like a robot; he releases energy of love to this person who killed himself. This energy of love goes into the Spiritual World and supports him spiritually there—that is, he understands that he is remembered, that he is not alone in this world, that they are helping him to want to change for the better, to turn to mentors and go through the incarnation they will choose for him. But because he is at a low spiritual level—since he does not feel the Light of Love, which is what led him to suicide—the mentors will most likely choose for him a life in which he will develop through accepting what happens as the Will of God. In your language, through humility. Also, very often it happens that such Souls, having been born again, live very little on Earth, in order to live out the term they did not live in the previous life, and which was appointed by themselves before incarnation. They do not live out their term, kill themselves, and then in the next life die in childhood, having lived the few years that remained to them. Such a lesson the Soul goes through so that it understands that the term of life that it itself appointed in union with its mentors when incarnating cannot be violated by it.
04:53 Reasons for refusing funeral services for suicides.
Maxim: Michael, I have a question for you: why then do our churches not hold funeral services for suicides?
Irina: Because the funeral service is a ritual that is performed not over just any person, but over one who sincerely recognized Christ as God, who was a Christian not just by ritual observance but in his life. Only then does the funeral service have meaning. By this rite, this ritual, the community that buries him confirms that he lived a Christian life. But since he independently refused the life given by the Creator, this cannot be said about a person who left of his own will. A true Christian, who accepts everything as the will of God, will never kill himself, no matter what circumstances he finds himself in, because he loves this life, whatever it may be. But there are exceptions when suicides are given funeral services: if upon investigation of this case by your church hierarchs, it is determined that this person was not responsible for himself, for his mind, was in a state of either illness, mental confusion, or influence of a dark Spirit, or influence of some consciousness-altering substance. If it turns out that he did not want to do this of his own will, then a funeral service for such a person is possible. He still tried to live a true Christian life—that is, he did not renounce life of his own will. He tried to live a true Christian life, but he could not cope, and due to his negative circumstances, he was affected either by illness, dark forces, or substances, and he left life, but this was not his voluntary act of will.
Maxim: Thank you!
07:07 Those present at the "Last Judgment."
Olga: I thank you for the answer. Next question: who is present at the so-called Last Judgment after death, when a person's "book of life" is reviewed? Can prayers for the deceased raise the Soul to higher levels when they are in this hall and the review of their life is taking place?
Irina: The "Book of Life," the "Last Judgment" after death, the ordeals of the Soul—these are all images understandable to believers of the Christian confession, which depict the analysis of one's own life by the Spirit; it takes place in union with one's mentors in the presence of God in the form in which this Spirit is capable of perceiving Him. I want to emphasize that contact with God after separation from the material body and severance of connection with it occurs absolutely for all Spirits, at whatever level they may be, but each Spirit perceives this contact as they are capable of perceiving it. And next to them at this moment are their mentors.
It is called "judgment" because there is an examination of all the details of life in the body—what they did. There is an examination not just of what they did, but of the reasons that led them to certain actions, and the consequences of these actions for themselves and for the people around them are shown. "Judgment" is a concept of the Christian egregor. If we look at what happens there, it cannot be called an earthly court: there is no accused, no accuser, no sentence—there is an examination of what is, what was, and what it led to. And advice is always given—that is, after contact with God, the Spirit remains aware of what happened, and mentors help it to understand how, through what incarnations, in what conditions, it can raise its level of awareness, its level of vibrations, and come to love of God, at whatever level it may be. The mentors explain to it only if it itself asks them about it. If it does not ask, does not turn to them, but simply after contact with God, after this examination, asks nothing, it simply goes to the level it achieved during life, and there reflects on everything said, remembers again and again its life. This continues until it decides to incarnate again for various reasons, depending on its desires, aspirations, etc. Only then does it go again to the consultants of the Spiritual World—Angels in your understanding—and they, together with it, taking into account the judgment, the examination that took place, choose conditions for incarnation for it. They take into account many factors, including, as MidgasKaus already told you, astrological and numerological characteristics, for calculation by those specialists who do this, so that they can recognize who has incarnated.
11:07 Prayers—help for the Spirit to rise to a new level of incarnation.
Maxim: Can prayers raise a person to a higher spiritual level after their death?
Irina: Not raise them. Prayers, if accompanied by a sincere feeling of love, can awaken in the Spirit itself that very love that will help it want to rise itself through the next incarnation.
11:32 True repentance, metanoia, smooth out sins.
Olga: Does confession actually erase sins in which a person has sincerely repented?
Irina: It is not confession that erases sins. John the Theologian clearly wrote in his epistle those words that were received in contact: "The blood of Jesus Christ cleanses us from all sin if we confess." It is not confession itself that cleanses, but the blood of Jesus Christ. What does this mean? If repentance was accompanied by a true desire to change, not to repeat this sin—and this desire cannot arise without an awareness of "why is this a sin?"—then it is accompanied by so-called metanoia, that is, a change of attitudes in your subconscious, in your mind, in your causal body, in energy structures. This I am saying specifically for those of our listeners who read esoteric literature. Only in this case, if a change of these attitudes has occurred, do these changes from the causal level begin to descend through vibrations into the mental body, into the astral body, etc., and thus all the consequences of the vice—what you call sin—are smoothed out. What is a vice? It is a sin that has become a habit.
13:26 Awareness of the viciousness of sin. Confession.
Irina: What is sin? Sin is any conscious action of an incarnated Spirit that leads it away from the Light of God's Love. Not so much leads it away as closes its vision of this Light and understanding of its true value. Confession is a sacrament; it only helps a person come to the right state for metanoia. But it is not at all necessarily accompanied by it. All believers have different concepts of repentance and sin, but ideally, the entire atmosphere of confession in any Christian denomination is designed to evoke in the believer a state approaching awareness of the viciousness of sin and a true desire to eliminate it, not out of fear of God's punishment, but out of a desire to love Him and be with Him.
14:40 Places for confession. Rudeness of church workers. Clothing for visiting church.
Olga: Archangel Michael, please tell us what to do for those people who come to church for confession, but their priests drive them out, shout bad words after them, and say that they are excommunicated from the church? Do they do this only because people come not in the standard clothing in which the priests would like to see a person? If we take such a situation that our population is not very wealthy, and not everyone can afford, especially women nowadays, the clothing that is sufficiently acceptable in church. What to do, where can one confess? Can it be done at home before an icon, or is it only possible in church?
Irina: Any word and any thought that comes from your mouth or from your brain—more precisely, from your mental body—is known to God. Therefore, naturally, every person can repent, confess, perform metanoia without even uttering any words and without going anywhere. As I already said, the church, confession—the entire atmosphere is created specifically for achieving this state, for helping to achieve it. The ritual side of any religion is designed for only one thing: to help achieve the necessary state of Spirit. But here another question arises. The fact is that each person perceives Christianity through the prism of his beliefs, and each person has, naturally, an indisputable right to this. If a person believes that it is specifically in the Orthodox church that he must bring his confession and nowhere else—not at home and not in another church—if he believes this due to his convictions, and he considers this the truth, then naturally he has the right to think so and truly believes it, then it is specifically in the Orthodox church that he will be able to attune himself, bring himself into the right state of Spirit. Another confession before an icon or in another church of another religion—he simply will not believe in it, because it does not correspond to his beliefs, meaning he will not attune to this state. If such an Orthodox believer, who believes that only in the Orthodox church can one bring repentance, and this is the truth for him, then he creates this world. As Christ said: "According to your faith, it will be done for you." That means he must go specifically to the Orthodox church. What to do if such a person comes and encounters such an attitude as you described?
Here, two completely different questions arise. Who exactly met the person in church in this way: the priest himself, or the parishioners, or the church workers who are in this church next to him? The fact is that the priest receives confession in a certain place, and when he receives the confession of a penitent, as far as I know the psychology of priests, he pays the least attention to what the person is wearing. He is completely focused on listening. Most likely, you mean here people who are church workers, for example, deacons, etc., but not priests, who are near the believers and express their criticism, their condemnation, naturally having the good intention of teaching a person to correspond to the image that has developed in the tradition in which Orthodoxy exists. They make a remark to the person that they are not in the right clothing for the church, that they need to change, because this is a holy place. For them, the church is a sacred place, and therefore the appearance of a person there in a form that does not correspond to what they understand as a sacred place is, one might say, a pain for them. They get the impression that this person does not respect, does not love the shrine to which they have come. They consider themselves obliged to, firstly, protect this holy place, and secondly, to instruct the person, as they understand it, on the path to God. They understand the path to God as including, among other things, women being in church in long clothing, etc., and men without head coverings. They believe that these traditions of clothing, which have developed over centuries, are also divine, because a religious person tends to deify and sanctify everything connected with religion—this is a human psychology. This exists in absolutely any religion in one form or another.
What to do if you encounter such an attitude and you are driven out of the church because you are not in the right clothing? First of all, the very word "drive out." In what form does this happen? Were you literally thrown out or pulled out onto the street? If a person behaves correctly, respectfully toward the church, no matter how he is dressed, I find it hard to imagine. I understand that inadequate people can be encountered anywhere, but in no case can one blame the church itself, the temple itself, for this. In any case, since you come to an Orthodox church, ask at the entrance in advance, if you yourself do not know the rules of visiting, so as not to embarrass the believers, not to lead them into a state of irritation, even anger—after all, all people are different, they would also sin by this—familiarize yourself with the information. You now have a lot of literature on Orthodoxy; you can obtain information by requesting your technical devices—you call it the internet. On the internet, find out how a person—man or woman—who comes to church should look. Indeed, if you come there in a form that does not correspond to the understanding of the majority of these people, you will involuntarily lead them into irritation, anger, negative emotions—that is, they will lower their vibrations. They came there to pray, and a share of responsibility for this will also be on you, because you did not anticipate this situation. After all, when you go to any society where there is a certain dress code—to your work, to any financial institution—you dress not to attract everyone's attention or be condemned. Roughly speaking, you would not go to a store or a bank in what you wear to the beach to swim. You could, of course, go, but then be prepared to endure such an attitude—that not everyone will understand you. This will already be your choice, and you must accept the consequences of this choice, so if you have familiarized yourself with the information on how to behave in church, how to dress, it is better, of course, to observe it. You came, you are not alone there; there are people around you who may be embarrassed by your appearance.
Now about money, about not having anything to buy. The fact is that the Orthodox tradition does not require such great expenses on clothing. All a woman needs to wear is long clothing that covers her legs below the knees and covers her elbows, which exists in your country, and a head covering. These women do have money for other clothes. Purchasing at least one set of clothing specifically for visiting church is quite within her means if she is interested in going there. The same with men—their dress code is simple: arms covered to the elbows, legs covered, not coming in what you call shorts even in summer. These are simply the rules of decency of behavior in a religious place.
25:27 Failure to comply with the dress code when visiting church. Actions when a priest violates church rules.
Olga: Thank you for the answer, Archangel Michael. The fact is that I did not ask for no reason. You say that priests do not drive people out. I will tell you specifically my case: I was not alone; I had no money; I was wearing long trousers, a short coat; I had a shawl with which I covered my hair, because I know perfectly well that I need to cover my head. I covered my head and went to confession. I stood in line. I stood humbly. When I approached the priest, all he did, without listening to me, without asking anything, was to start shouting at me, with very bad words, that "forgive me, Lord," I was in trousers, and should be in a skirt. When I objected: "Father, I don't have money to buy a skirt right now. I will buy it, I swear I will buy it, but I don't have it now, I'm looking for work, I came to confession." He turned me away, I left, and after me he shouted that he was excommunicating me from the church. From that moment on, I did not go to church for a very long time. I cried bitterly, I didn't go anywhere. I basically couldn't go anywhere, but I was not the only one; then I saw another woman whom the same priest pushed out because she was dressed very similarly to me—also in long trousers. And the two of us cried and walked to the bus stop together.
Irina: Olga, the fact is that if a priest allows himself to shout and use physical force for any reason, he does not correspond to the ministry to which he has been appointed; and the task of believers in this case is to bring this incident to his immediate superior. Every priest has a bishop who appointed him to his ministry. Were there witnesses—two or three—to this case?
Olga: Yes, of course, there were not two or three—there were about 20 people.
Irina: This priest, who behaves inappropriately in the position to which he has been appointed, does not correspond to his rank. To prevent him from causing harm by driving many believers away from the faith, he must naturally first be warned. But this should not be done by you—you did not place him there, and other believers did not place him there; this should be done by the senior priest whom you call the bishop. The fact is that such a priest can cause great harm to a religious institution, to the religious egregor in general. Perhaps through him, not entirely high spiritual entities are acting specifically to turn people away from the faith. The task of any believer in this case is to report this incident to his immediate spiritual superiors. Only this should be done in a calm, polite tone in writing. Not one person should do this, but several people should write letters. They can be combined, sent together to the bishop, with a description of what happened and a request to look into the situation. To which diocese this church belongs, the address—you can always find out either in this church or in a neighboring one. You can send this letter together with other believers who either themselves experienced such treatment, or find witnesses who saw it. You can describe what you saw, only without condemning, without using any abusive words, etc., but simply in a calm, correct tone describe what happened. Be sure to indicate that you are asking to look into the situation, because this minister is excommunicating and turning others away from the faith, and many are already doubting whether to go to this church. I assure you that the bishop appoints many priests to ministry—after all, people do not get into this position by chance. Firstly, it is a logical, rational person, usually a monk, who has gone through a very long journey as a simple priest—usually that is how it happens, but sometimes they are appointed to ministry straight from being a monk. In any case, he is placed there to oversee order. If an incident occurs specifically with rudeness, abusive language, the words you mentioned, and physical force against a parishioner for any reason—whether because of clothing or any other reason—any bishop will take appropriate measures. First, there may simply be a conversation—that is, the priest will be summoned, told that there are witnesses to such behavior, and warned that if he does not stop such practice, he will be suspended. The bishop has the right to prohibit the priest from serving for a certain period until his repentance. If the priest does not listen to his bishop, he will be forbidden to serve, removed from his position, and he will not have the right to conduct services in churches; he will only be able to come there as an ordinary parishioner, like all of you. This will continue until he brings sincere repentance before the bishop—that is, until it can be seen that he has sincerely repented. Usually bishops are very experienced in spiritual matters, including repentance. Therefore, your duty as a Christian is to stop—I will call it by the right word—this sacrilege.
32:14 Reasons for excommunication from the church by a council of bishops.
Irina: Regarding excommunication: it is not a priest or a bishop who excommunicates from the church. Only a council of bishops excommunicates from the church, for certain reasons that cause discord among believers. Usually these are new ideas that are not accepted by the religious egregor—what you call heresy or inappropriate behavior. The fact is that in any religion, there are certain teachings based on the understanding that was originally brought by the spiritual teacher and his closest disciples. All believers who go to churches of one religion or another adhere to this faith. If among them appears a person who not merely doubts this faith and asks questions, but begins to convince others—that is, to say that he is right and they are not—thus causing discord, irritating other believers, or something else, if this reaches the level not of an individual church but of the whole church, then the council of bishops has the right to convene, examine this teaching that came through the person causing discord, and for the sake of the unity of the church, has the right to excommunicate this person or group of people from the church. Such a right indeed belongs to the council. It is based on the words of the Apostle Paul that "there should be unity in all things." If it becomes clearly visible at the council that this person is destroying the unity of the church, he will be excommunicated from the church until he himself realizes and renounces the idea he was preaching; only then can he be accepted back, if he so wishes.
34:21 "Heaven" and "hell"—a reflection of the reality of the Spiritual World.
Olga: I understand, thank you for the answer. Archangel Michael, please explain—our subscribers ask: what is meant by the words "heaven" and "hell"? Do Souls really, after leaving the body, if they have committed many sins, go to hell, and as priests explain, "they will be fried on frying pans by devils there," while sinless Souls go to heaven? Could you explain this situation in a little more detail?
Irina: Heaven and hell are two images that reflect the reality of the Spiritual World in those types of consciousness that belong to the Christian egregor. In fact, this is not about material fire or frying pans. Heaven and hell are two states of the Soul that begin here on Earth—that is, they do not go to heaven or hell, but achieve heaven and hell already here, living in this incarnation. Every person is already in either heaven or hell in this body, and when they leave it, they find themselves at the level they achieved during life. What are heaven and hell? They are a state of perception of Divine energies depending on the types of vibrations, on the frequency of vibrations in a particular Spirit—that is, God, as the most perfect being, as absolute love, radiates unearthly, immaterial Light. By Light, I mean that energy that creates everything around. Those Spirits who have developed qualities similar to God's perceive this Light as love, grace, bliss, and similar exalted states of Spirit. If they have developed qualities opposite to divine ones—jealousy, envy, hatred, fear, despondency, and other forms of denial of love for God, for themselves, and for loved ones—then they thereby lower their vibrations. They change the nature of their Spirit to such a degree that this same Light begins to cause them, in your earthly language, pain and suffering. But this is not the physical pain that you have in your physical body. It is similar to a feeling of dissatisfaction with being alive, a feeling of eternal dissatisfaction. In the Russian language, you have the expressions "the Soul aches," "the heart aches"—that is, not the physical heart, but the Soul aches. This is the state of hell in the form you experience in the body—that is, of lowered vibrations.
38:22 The "Last Judgment"—the revelation of the truth about life in incarnation.
Irina: When freed from the body, leaving it forever, the Spirit enters the Spiritual World, where everything is permeated with this Light, and it naturally perceives it depending on the frequency and purity of its vibrations. The purer it is, the lighter it is, the closer to God in inner qualities, the more joyful it is, and correspondingly, conversely, what is called hell, if it has developed low vibrations in itself—that is, vices, vicious feelings and desires. This is only the first reason. The second reason for hell may be that a person who was accustomed to fulfilling the passionate desires of his physical body and receiving pleasure from them, receiving enjoyment through the body, loses this opportunity after the loss of the body, while the desires and passions to receive them remain. This already brings suffering due to the impossibility of satisfying this desire—this is also a kind of hell, and having not learned on Earth to receive God's love and enjoyment in any other way, this can already cause additional suffering. The Spirit, when in the Spiritual World, as I already said, goes through what you call the "Last Judgment." Why is it called "terrible" for many of you? Because there the whole truth about your life and about the consequences that this life brought for you and your close—or not so close—people is revealed. Many Spirits, when they see this truth, begin to regret what they have done, but they understand that it is impossible to return to that life and live it differently—it has already passed. Now one must think in the next life about how to correct, how to develop in oneself those qualities that were not developed in this life, especially if the Spirit spent this life acquiring some material pleasures rather than growing spiritual qualities. It understands that everything material has been taken from it, even the body, and it has accomplished nothing—and this also causes additional suffering; this is collectively called hell.
40:53 The influence of the wedding ceremony on the energies of spouses. The union of Souls.
Olga: How does the wedding ceremony in church affect the energetic plane, and is it true that after death two married Souls will always be together? Is there a difference if, for example, one of those being married is a Christian from our Orthodox church, and the other is a Catholic or a Jehovah's Witness—that is, not a Christian of our church? How will this affect the spiritual plane?
Irina: The wedding is a sacrament designed to invoke the energy of the Holy Spirit—that is, a blessing for the entire life that two beloved people will spend together. How does this affect energetically? In any case, these two Spirits who have loved each other are given strength and energy so that they can love each other more strongly—that is, be devoted to each other, tolerate each other's shortcomings, not condemn, and forgive. This strength will be given to them to the extent that they are capable of perceiving it. Naturally, it is given initially by God to everyone, but here it is also amplified by the energy of the Christian egregor itself, which has collected the aggregate energies of all believers. This is a request for energy from the Christian egregor.
As for whether Souls unite forever—this does not happen, because everyone knows that even the church is not against multiple spouses. The Apostle Paul wrote about this, that "in the case of the death of one of the spouses, the surviving one has the full right to marry in the Lord"—that is, to marry again. But this does not mean that after the death of all bodies they will live there in a threesome and have a triple family. Which Souls will remain with each other and which will part—this depends on many factors. It depends on how they live their lives, what kind of relationship they will have with each other, what spiritual level they will be at—close or not—and on many other things, including the task they will need to undergo in the next incarnation. They may incarnate together in the next incarnation, or they may not—this depends on very many reasons, and it is not necessary that they will be together at the wedding.
43:47 The possibility of marriage for a couple from different religious denominations.
Irina: Regarding if people of different Christian denominations are married. Denominations do not affect the sacrament of marriage itself. Two Souls still unite; they truly love each other, since they have come to this marriage. The only thing is that not all Christian priests can marry believers of different denominations, because since in different denominations the understanding of Christ and salvation differs, they may refuse marriage in the church, especially if the denominations differ greatly. For example, an Orthodox and a Catholic may still be married—such practices already exist—but an Orthodox and a Jehovah's Witness are unlikely, because the Orthodox priest will then have a question for the Jehovah's Witness: "How did you come to be married in an Orthodox church if your faith does not allow you to do this?" Because the Jehovah's Witnesses have a rather strict system of how the sacrament of marriage should be conducted, and it does not involve marriage in an Orthodox church—that is, these are different, very different Christian movements, and therefore any priest assumes the seriousness of faith in any parishioner, because he himself seriously believes. If he finds out that one of them is a Jehovah's Witness, he will be, to put it mildly, surprised that he came to be married specifically in an Orthodox church, and he will naturally have a question for him: "Wouldn't you like to convert to Orthodoxy, since you recognize our marriage?"
45:40 The ceremony of exchanging rings by the couple.
Olga: Thank you for the answer, I understand. Another question, also about the wedding: in the wedding ceremony, the exchange of rings is mandatory. Why was this done, and what does it mean?
Irina: This is symbolism based on the traditions of the country, the locality of residence, where the Christian church exists. The ring is a symbol of life together, because the ring itself—like a circle, a sphere—always signified the power of sunlight. It was usually made from metals similar to gold and silver, which were dedicated to the Sun and the Moon, and since it is round, it signified the power of these luminaries, their energy. The symbolism of the rings signified the power of life, because the Sun and the Moon give strength and energy. The exchange of these rings meant an exchange—people trust each other with their lives—this is a form of asking one's partner for trust and a reciprocal demonstration of one's feelings.
47:20 The influence of the energy of true faith on the material world.
Olga: In the Gospel, Jesus says: "He who believes in Me, the works that I do, he will do also; and greater works than these will he do." What does this mean—that he who believes in Jesus can achieve such vibrations that he can perform the same miracles as He did? Or was something else meant?
Irina: Here it was meant that faith is capable of changing the material world. Faith is the ability to direct one's energy to change the material world in various forms. What you believe in is brought into your life. Quickly or slowly depends on many circumstances. In any case, true faith allows you to become what you believe in. If you believe in Christ, if you truly believe that you can do the same as He did, and at the same time not just believe but also bring that Light of love that He brought, then naturally God will give you the opportunity to come to God through you just as through Him. What you call miracles—that is changing the material world. Yes, such a thing is possible.
48:42 The meaning of Jesus Christ's phrase: "The truth will make you free."
Olga: Thank you for the answer. Jesus said: "...The truth will make you free." What exactly did He mean—free from what? Perhaps "truth"—He meant the energies of love and God, and a person filled with this energy of God becomes free from sins, from bodily pleasures? Is truth happiness—energy from God? What was meant by this phrase: "The truth will make you free"?
Irina: The fact is that any person who lives and often experiences negative emotions, these emotions grow into feelings—that is, into such qualities that are built into his Soul, into his energy structure, and he acquires negative qualities of personality, from which he becomes not free—not completely free in the sense that they sometimes begin to control him. You may have seen such a person who with his mind understands that he needs to do good, but his negative attitudes, desires, and feelings enslave him to such an extent that he is not even able to realize what he is doing at that moment when he commits some sin. These negative qualities of personality enslave a person, prevent him from realizing how to go toward the Light of love.
The truth will make you free. What is truth? Truth is God Himself. It is that particle of God that is in each of you, and with which each of you can and should communicate. Truth is that Light that is in each of you, and by communicating with it, asking it to cleanse you and show you those moments to which you usually do not pay attention, and to cleanse you of them, you will free yourself from those negative qualities that you may have acquired over more than one incarnation.
51:14 Understanding the phrase "servant of God" depends on the stage of spiritual development.
Olga: Please tell us, Archangel Michael, about the concept that is summarized in the Christian religion. As a rule, this is the concept of original sin, the concept of servants of God. Why exactly was this introduced? For some submissiveness? Or was something else meant, because in many scriptures there are other words. There are words that we are not servants but children of God. Why is the concept of servitude currently prevalent? What is this connected with?
Irina: "Servants" can be understood as people devoted to God, realizing their complete dependence on His will, His energies, just as slaves realized their dependence on their masters when there was a slave-owning system on Earth. A slave was completely in the will of his master: he could either deprive him of life or reward him and set him free—the slave could change nothing. So too, all of us, incarnated Spirits—both I and all of you—are children of God, but at the same time we continue to be in His power if only because everything we see, hear, and feel around us is His energy. He created it for us, and therefore we cannot be completely autonomous beings from Him. And how to perceive God—as one's master, as a judge, as a friend, as a protector, as a father, or in another way—depends on that stage of spiritual development and that upbringing that a person received in the society in which he lives. For example, the perception of God depends very strongly on upbringing in childhood, on the attitude of parents toward him. Parents, when raising a child, up to 5 years old give him the first understanding of what the love of the Father is. What it was like for him: all-forgiving, punishing, or something else—of the father and mother—that is, for any child, parents are the highest beings, and how he will later, when grown up, perceive God depends in many ways on their attitude toward the child. Because the attitudes of how to perceive higher beings are laid down in his subconscious during upbringing, but naturally, the experience of past incarnations also influences this, and the totality of experience gained in childhood and earlier influences the perception of God. There are Souls who are not able to perceive God other than as a master, before whom you are a slave. There are Souls who, on the contrary, are not able to perceive themselves as slaves. The world is generally very diverse. Both have the right to exist. Look around—God loves diversity so much that around you, for example, there exist many forms of life. You have not just one bird, not two species of birds, not two species of fish, but thousands of species of different colors, forms, etc. Already this He did, created everything not just like that with His energies, but to show us, rational Spirits, that He loves diversity, and that it is in diversity that freedom and love exist. Therefore, both perceptions of God have the right to exist.
55:52 The meaning of the phrase "If someone strikes you on one cheek, turn the other also."
Olga: Thank you for the answer. Archangel Michael, Jesus, as we know, taught kindness and said: "Do not resist evil; if someone strikes you on one cheek, turn the other also." As a rule, we understand this as that if we are offended, we must endure and forgive. What should we do with those people who commit evil, in our society are considered murderers, what should we do with them? If we follow the phrase "do not resist evil," then it turns out that we should not condemn these criminals, but should forgive them?
Irina: Jesus said clearly: "If anyone strikes you on the right cheek, turn to him the other also." What does "strike on the cheek" mean? It means to slap. Here we were not talking about a crime, but about a personal insult. In the society in which Christ lived, to slap, to strike on the cheek, was considered an insult, but it was not a crime dangerous to society. Therefore, a personal insult inflicted on a person that does not pose a danger to his life, to his health, to the life and health of his loved ones—naturally, we are called to forgive. Because one must clearly understand the fact that if an insult was inflicted on you, not only the one who did it is responsible. You also created this situation with your attitude, your misunderstanding of this person, for example, and therefore forgiving him and sending him your love is a step toward reconciliation—that is, not toward further discord, which leads to fights and murders. For example, an insult was inflicted and even a slap was given—that is, physical force was used that is not dangerous: they did not beat you, did not threaten you with weapons, etc., but simply insulted you, because there is also such a thing as "a spit in the face"—Christ was speaking precisely about this. He did not speak about the fact that if a person attacks not with a slap but with a weapon or something else dangerous, that one should not resist this—He did not say that. These are your interpretations, which do not correspond at all to the Truth, because neither Christ nor His disciples ever and nowhere spoke out against wars, specifically against the defense of the weak, against warriors, against the authorities that protect, against state authorities that existed at that time—never did anyone speak out. On the contrary, the Apostle Paul clearly wrote in one of his epistles that "the ruler who bears the sword is a servant of God, and he restrains evil deeds." The fact that Christ did not mean armed criminals who can cause harm is evident from the fact that one of His closest disciples—apostles whom He taught—wrote that "the ruler does not bear the sword in vain—he is a servant of God, who punishes evil." Punishes evil—that is, stops a crime—this is analogous to your state services. This has no relation to the words "do not resist the evildoer," because in this case it is no longer a personal insult, and resisting the evildoer and limiting him is, on the contrary, good, it is a blessing, because it contributes to the protection of those people who may be harmed and contributes, among other things, to the impossibility of further degradation of those criminals who need to be limited. If you give them the opportunity to act, forgive them and do not limit them, they will get the opportunity to degrade even more—this is, on the contrary, a manifestation of non-love for them. True love does not imply permissiveness. It implies development in awareness of love for God, for oneself, and for one's neighbors, including criminals, and love for criminals can be expressed in the unwillingness of their further degradation.
1:01:18 Written prayers—a form of addressing God from the point of view of saints.
Olga: Thank you for the answer. Archangel Michael, tell us, we have another question: were prayers written so that one could expand one's consciousness, raise vibrations, and come to the true Light, come to God? Are we understanding this correctly?
Irina: Prayers were written so that with these words with which a particular Christian prayed—and who was later canonized—his prayers would enter the list for Catholic prayers. This was done so that people would have examples before their eyes of how, from the point of view of this saint, to address God correctly: with what words, what feelings he experienced. And when a person who himself does not yet feel this love, this Light, begins to read this prayer, and if he concentrates on it, he feels that Light that the saint felt—that is, he fully understands why it is said, why it is said that way, and from this he learns later to address God independently, in his own words—that is, to pray. Reading prayers that are mandatory for performing rituals is only part of the Christian life, aimed at cultivating in them love for God and religious feelings directed toward the egregor. But every believer is called, in addition to these prayers, to also pray necessarily in his own words, as he knows how, as it turns out in the needs in which he finds himself, or with the gratitude that he wants to express to God in his own words.
1:03:23 The attitude of Jesus Christ to the experiment of creating hybrids.
Olga: Thank you for the answer. Archangel Michael, please tell us how Jesus feels about experiments in creating hybrids? Does He approve of them, or does He consider that they should not be done, that this could harm the Spirit?
Irina: He Himself came to incarnate in your race, which is a hybrid composed of three alien races for you and an earthly animal. The very fact of His incarnation in this hybrid already indicates that He did not consider the body of this hybrid to be something wrong.
1:04:20 "Basilisk"—a type of Nature Spirits. Images taken to appear to people.
Olga: Thank you for the answer. Archangel Michael, please explain from the Old Testament: who is the "basilisk," did it really exist, or is it an etiological comparison with some sin or some animal?
Irina: Basilisks were called a certain type of Nature Spirits, what you now call subtle-material civilizations. As I already said earlier, on Earth there existed forms of religion that worshiped precisely plasmoids—subtle-material civilizations. And they, for contacts with the analogues of the priests of their religion—that is, with priests and shamans, people capable of contact with subtle-material civilizations—took on various forms, including those of animals. And not just animals, but rather images composed of parts of various animal and bird bodies. Therefore, in the Holy Scriptures and tales of various peoples, stories of encounters with basilisks, with chimeras, with valkyries, and with other forms of subtle-material beings have been included.
1:06:27 The meaning of the image of a snake's head on the staff of priests.
Olga: Thank you, I understand. Archangel Michael, here is another interesting question from our readers and viewers: when they come to church, the clergy have on their staffs at the very top—in Orthodox churches, it is meant—there is a carving on this staff, either a snake's head or a dragon's head. What does this attribute symbolize? Why were these particular images chosen by our Orthodox church?
Irina: This is a reminder of the words of Christ: "Be wise as serpents and innocent as doves." That staff which the priest holds in his hand represents the wisdom of the priest that he brings to people—that is, he leans on it as on a staff. Therefore, the snake's head on top is a reminder to believers. But this, naturally, is done for those believers who have read the Bible, who have read the words of Christ. And therefore, for them this symbol will be understandable—it is a reminder of the words that the priest who holds this staff is trying to fulfill the commandment of Christ: "Be wise as serpents and innocent as doves."
1:07:52 The ability to see the glow of icons, a person's aura.
Olga: When one comes to church, energetically seeing people see parishioners who pray, who rejoice, and near the icons there is a violet glow. And they see parishioners near the icons who grieve, who are grief-stricken, who mourn something, and near the icon there is a rather dark glow, almost black. They want to ask: what is this? What is this energy?
Irina: What is this glow?
Olga: Yes.
Irina: Energetically seeing people see this not only in churches: they see this in any person they look at, if they set themselves such a goal. It is a reflection of those energies in their perception that they see in a person. If a person's higher energy centers are working—that is, he is attuning to divine vibrations, to bright feelings, to high vibrations—then you will see light in the reflection in the person's aura. If he is attuned to low vibrations, you will see less light—that is, conditionally for you there will be darkness, simply less Light, again colored in the color of the corresponding energy center to which the person feeling and experiencing this is attuned. This or that negative or positive feeling does not just pass through a person, but through a specific energy center, to the vibrations of which he is attuned at a given moment, or to several centers. From the mixing of these centers, all the colors that are called aura colors are obtained. Energetically seeing people observe this both in church, and on the street, and at home—everywhere they look, setting themselves the goal of seeing what is happening with a person's aura.
1:10:08 The depiction of bees on icons.
Olga: I understand, thank you for the answer. Another question: in some churches, on icons next to the saints, near their heads, bees are depicted. Why was this done?
Irina: One would probably have to ask the icon painter who depicted it. It could be anything. Perhaps it refers to those saints who kept bees. Perhaps the icon painter meant that the saint was hardworking, like a bee. He could put anything into this image, any of his own understanding.
1:10:51 The possibility of a second marriage.
Olga: In our Christian religion, if a couple has been married in church, according to the canons they should live their lives together, but unfortunately, in our lives it happens that couples separate, and then they want to marry again, but the church forbids it. Then these couples go to another Christian church where it is permitted. Does this affect the Spirit itself? Will this be positive, or still, if there is a prohibition "it is not allowed"—then it is not allowed, one should not go to other churches?
Irina: The fact is that a second marriage is still permitted in the church, but it must be performed according to certain rules. First of all, one must tell the priest why the previously performed marriage broke down—that is, there must be certain reasons. If the priest sees that some actions of the person who wants to marry again led to the destruction of this marriage, he has the right to refuse the new marriage, but only until repentance for this act. If reconciliation with the first spouse is impossible due to their unwillingness, then after repentance brought for the destruction of that marriage—if he finds in it the measure of his responsibility for this destruction—then after repentance for this act, awareness of its consequences, a second marriage is still possible, in this case, even with a new husband or wife, if the former refuses or has already entered into a new marriage. This is a very individual question that must be resolved in a conversation with the priest. I will give you one example: a priest at a second marriage will necessarily ask the reason for the breakdown of the previous married marriage. He will say: "You made vows to each other to go together before God. You are adults, responsible people, and you did this seriously. You understood that you were saying this before God. What happened, why did you change your mind? You changed your decision—what happened?" Everything will depend on what the people who come to be married answer, if they had a previous married marriage. I will give an example: a family broke down due to infidelity of one of the partners; the priest will ask: "Who was the initiator of this infidelity—that is, who went astray and betrayed this marriage?" If the one who comes to marry again—a woman or a man, it doesn't matter—says that "it was my partner who was unfaithful, and I could not live with him after that, and we separated," then there are no obstacles to his second marriage. But if the one who was unfaithful comes and says: "I fell out of love with my former spouse, it was I who was unfaithful and destroyed this family, and now I have come to marry again"—then such a marriage may be refused on the grounds that such an attitude to love is wrong in the Light of God. They will simply explain that he is sinning by this, because he left, betrayed that woman or that man—if it is a woman—to whom he made vows, that these are not just games. We are not children; these are serious matters. If the unfaithful one comes to a second marriage, realizes this, repents, and says: "Yes, I have sinned," humbles himself before this word of the priest, does not take offense at him, the priest will suggest that he return to his former partner. That is, if he truly repents and wants to return, but if this is impossible for a number of reasons—that she can no longer accept him, cannot forgive him, or has also entered into a second marriage, or something else happened—then a second marriage, even for the unfaithful one, is permitted in this case. But one must remember that this is not a rule of the church itself, but simply a concession, a permission for the weakness of human nature in the sense that he could not cope with his feelings, could not resist them, and was unfaithful, despite the promise made before God.
Maxim: Archangel Michael, we also have a guest here—can you feel her? This is Larisa, she is our friend, and when she learned that you were coming to clarify this misunderstanding of the religious egregor, she very strongly asked to be present.
Irina: He says: "What do you want to tell me?"
1:17:42 The difficulties of the life of Seraphim of Sarov.
Larisa: Seraphim of Sarov is my favorite icon, and with a kind of awe I always look at it—there is something so native about it, and I feel some kind of help from it, something responds, as if it is mine.
Irina: He says: "And have you studied my life in this incarnation?"
Larisa: No. I have read partially that it was a very difficult life, some fragments. But fully about the life—I don't have such information, just fragmentary information, pieces.
Irina: It was difficult for me—not in the sense of overcoming material difficulties that I had: lack, etc. It was difficult in the sense that I, being a Spirit who incarnated many times as various warriors and who fought a lot in the Spiritual World, I many times led the fight against low-vibrational Spirits, against demons. I repeatedly directly participated in acts of exorcism. Living the life I have named, it was difficult for me to accept evil, personal insult, and for me as a warrior of the Spirit, perhaps it was three times more difficult to do. There were criminals on Earth who unjustly persecuted me. It was very difficult not only not to respond to them in kind, but it was very difficult to see in them the Light of God and to pray that they themselves would recognize it.
Larisa: As far as I know, that he walked in solitude—that was very difficult. People caught every word, hoping for miracles.
Irina: He says that I went away from people.
1:20:39 The solitude of Seraphim of Sarov—his conscious choice.
Larisa: Yes, not with the church. People came in crowds to find some contact. This solitude—was it a conscious choice? Because I know that it was not with the church, but all the time alone, alone, alone he communicated with God.
Irina: Conscious, because in solitude—precisely without people, without the energy of other people—I more fully felt the merging with the Light while in this body, in this incarnation. When some person came to me, I saw not just his body, I saw his energy, I understood what brought him to me. When there were many such people, it began to distract me and interfere with abiding in unity with the Light, and I simply went further, as a hermit, into the forest, especially at first. But then I already received revelations from God, messages that I should receive people, give instructions in faith and support them spiritually, and only sometimes rest in solitude.
1:22:04 Answer to requests for help from saints.
Larisa: Regarding icons. People very often turn to icons of saints with requests, with prayers, and unfortunately, only a few receive results. What does this depend on? Either we are not addressing them correctly, or we do not have enough faith? People ask for help, go to church to icons.
Irina: To icons or...?
Larisa: To the saints depicted on the icons, and they do not receive this help—the majority. Why? Either people do not believe, or they address them incorrectly?
Irina: The fact is that God in any case hears any request.
Larisa: Or maybe the requests are wrong?
Irina: This case is very individual, and I see that you have a more personal question here. You don't want to ask about all people.
Larisa: An unexpected turn.
Irina: Larisa, the whole point is that some circumstances, about the change of which people ask, were formed over more than one incarnation. Sometimes some people ask for changes in other circumstances for people, not understanding the reasons that formed these circumstances. They are given an answer in the form in which they are able to perceive it. Even the absence of an answer is an answer. The absence of an answer to a prayer is also an answer. This is an answer that the time for changes has not come in the material world. This is what I wanted to tell you in answer to your unasked question, which you have, and I will not voice it here.
1:24:40 The meaning of a burning candle before an icon. Kissing an icon.
Larisa: Thank you. Also, when people come to churches, they light a candle before an icon and then kiss the icon. Is this also some kind of ritual, connected with something?
Irina: Yes, it is a ritual. A candle is a symbol of fire. Fire is a symbol of that Light that shines in the Soul. This is again a reminder of the words of Christ: "Let your Light so shine before men," because Christ before this said in the "Sermon on the Mount": "When a man lights a candle, he puts it on a table, not under a bed, so that it may give light to all in the house"—this is a reminder of these words that Christians light candles in churches. This symbol is such that they feel that at least ideally it should be so—that their Soul also burns with true Light, like this candle. But at the same time, it is a symbol understandable to all, that true bright love, which ignites the Light in Souls, is sacrificial—that is, it is ready to sacrifice itself, because a candle, when it burns, decreases in size. It does not remain the same; it spends, one might say, its energy, but in return it receives a flame that can attract others to the Light. True love is always directed not only to oneself, but also to others, sometimes even to the detriment—not so much of oneself, but of that material form in which the person exists. The candle decreases—this is a material form: the more it decreases, the longer it burns. The symbol of the candle is a reminder of this universally known Truth.
Kissing icons is a form of reverence for the saint, Jesus, the Mother of God, or the Angel depicted there. When you visit or meet your relatives or good friends, you have a desire to embrace and kiss them—this is a form of respect, reverence, love for them, because saints who are in the Spiritual World cannot embrace and kiss your material body in the same way, because you are currently in a body and can only kiss their image—this is also a form of reverence. Being in the Spiritual World, they feel the true movement of your Souls and hearts when you kiss it.
Larisa: So it is necessary?
Irina: If you believe that you should express this feeling, then yes, for you it is necessary.
1:27:52 Prayers for unbaptized people.
Larisa: Good, thank you. There is such a question: when a person is unbaptized in the Christian tradition, can one later order services for them after death?
Irina: There will be no point in this, because he did not belong to the Christian egregor at all; he did not join it. One can simply pray to God for him, without addressing the Christian egregor, not through this egregor. One can pray for him in church as well, but without submitting for services. Just come to pray for an unbaptized relative. In this case, the prayer will not go through the egregor, because the energies of the egregor—since he did not enter it—are simply foreign to him; they will not enter him, and this will not give anything in any case. Since he was not baptized throughout his life, although he had the opportunity to do so, it means there were some internal contradictions in him that did not allow him to enter this egregor.
Maxim: Yes, it's like a hockey player coming to play football on skates.
1:29:04 Leaving food in the cemetery—one form of almsgiving.
Larisa: Another question about Easter: very often on Easter people come, commemorate, eat at the graves, but there is an opinion that they are feeding all the Spirits there, the deceased. Is there any sense in this? There are now many contradictions.
Irina: Do you mean the food that is left at the cemetery?
Larisa: Yes, they leave it, commemorate, drink specifically on Easter day.
Irina: Spirits cannot eat material food. Your tradition of leaving some sweets or other products at the cemetery was not created for Spirits. There are people—children or poor people—who walk there, take these products, the food—this is alms in the form that a person manifests on this day. What is alms? It is a voluntary donation for good deeds of some material property. In order to buy these products, one still needs some material means. Every person understands that the Spirit will not eat them, so the products left at the cemetery will be taken by someone from the people. Let it be either a child or an adult poor person who lacks food; if a person has enough food, he will not go to the cemetery to take products; he will not spend his time on this, but rather will attend to his own affairs. Therefore, this is a form of alms.
Larisa: So the food is clean, can it be eaten?
Irina: What do you mean by "clean"—in what sense?
Larisa: Energetically, I mean, even though it's from a grave.
Irina: Depending on how he relates to it. The food itself is clean, everything is clean here. If he treats with reverence the place where he came, the one who takes the products from the graves—whether it is a child or an adult—if he treats with reverence in the religious tradition, if he prays for this deceased—that is, not just takes it, but at least in his own words commemorates him and thanks God for providing him the opportunity to find food. Not just that he found it—God created such circumstances that he came here and has the opportunity to take this food. Naturally, then it will be clean for him in this sense. If he, while collecting it, behaves inappropriately, disrespectfully toward the deceased, laughs at the believers, etc., then this will lower his vibrations—not because he eats the food, but because he does not relate with love, with respect to those people who left this food for him. In any case, if someone was at the cemetery on Easter—but not only on Easter, also on other days they go to the cemetery and leave food on the graves—you see that it does not remain there. Even if something remains and no one takes it, depending on how you left it, it may be eaten by birds, insects, etc. It will still go somewhere—that is, your sacrifice will not be in vain; it will still feed someone. But not Spirits—they do not feed on material food; one cannot even use the word "feed" at all. They perceive your energies and give you theirs in return. "Feeding" is merely a form of understanding accessible to you in your body. There are completely different energy-informational processes there.
1:33:46 Helping the deceased with thought-forms, rituals, commemoration.
Larisa: Thank you. If deceased relatives appear in dreams as sad, emaciated, can we somehow help them from here? Maybe order services, perform some rituals?
Irina: The first thing you can do is to change the attitude that caused such dreams. If you are offended by him, in any case forgive him, because your energy connected with him, with thought-forms about him, goes into the Spiritual World. You direct attention to this image and remember him. It may be unpleasant to him—lower in vibration, for example, than he is—and he may appear to you in a dream to let you know that it is interfering with him being in the Spiritual World. Such a thing can happen—you are connected, especially if he is your relative—that is, you lived together for a long time, energetically connected with him. If, on the contrary, it is not resentment but regret that he left, pity, then in any case one must accept that he has completed his path and left at the time appointed for him by God, and went on to further development. That is, to understand that only his body died, while he himself is alive and continues to develop. Even if he is at a low-vibrational level—in any case, they will help him there in the form in which he is able to perceive this help. You can help him with any forms of rituals and prayers accepted in your religion, but not by mechanically performing this prayer or ritual, but with a sincere feeling of love. A good tradition is to give alms to children, to poor people, but with a request to pray. When many people, especially children, who still experience purer and brighter feelings, more trust, more openness, pray for your relative, they also send him this energy of love.
Larisa: Is that called commemoration?
Irina: Yes, you have a tradition of commemoration. It also helps him if it is done not simply to comfort oneself in the sense of "I love him so much, I have done everything for him," but with a sincere feeling of love.
1:36:38 Spiritual mentors and Guardian Angels.
Maxim: Archangel Michael, I have one last question for this session: are spiritual mentors and Guardian Angels the same thing?
Irina: A mentor in the classical understanding is one who instructs, gives instructions usually of a spiritual nature. Anyone can be a mentor. You yourself can be a mentor to another. Any Spirit that appears, any spiritual being or any subtle-material entity, can also in a broad sense be your mentor, even if it brings you some negativity, some harm—in any case, by its behavior it instructs you to harmonize, to build your behavior and energy in such a way as to raise yourself and its vibrations. If we speak according to the law of Light, according to the law of love, then any being you encounter—incarnated or unincarnated—is your mentor, just as you are a mentor to another. A Guardian Angel in this sense is also a mentor. But those consultants of the Spiritual World who are higher in level than Guardian Angels are also his mentor, because it is precisely to them that he came when he asked for incarnation, and it is precisely they who selected it for him. They helped him to choose the conditions in which he incarnated. It may be one, or two, or three, several mentors. If we mean a consultant of the Spiritual World, then one consultant usually has several Souls whom he mentors. But one Spirit may also have either one mentor or several. Consultants do not walk, like Guardian Angels, next to you in the astral world. They are always at that level, if they themselves have not incarnated, of course. If they have incarnated, and their charge still remains in incarnation, then the duties of mentoring him pass to the Spirit, also a consultant, who knows him well. They usually exchange experience with each other. A Guardian Angel, naturally, will not go into incarnation, because he is assigned until the end of this incarnation, and he will not go into incarnation himself until the incarnation of the one he protects is over.
1:39:29 Lucifer—a creation of God.
Olga: This is a question from our group organizer Vladimir: Archangel Michael, please tell me, is it correct to consider that Lucifer is also one of the manifestations of the love of our true God?
Irina: We are all manifestations of His love. Lucifer differs from me only in the level of his perception of divine love, but he is as much His son as I am, as you are, as all of us are.
Maxim: Thank you. Let's probably end with Lucifer.
Broadcast April 7, 2020
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Maxim Rusan – head of the "Cassiopeia" project and the Center for Spiritual and Physical Development;
Olga, Larisa – guests;
Archangel Michael – representative of the Christian spiritual egregor, patron and curator of Earth in the Spiritual World, one of the Highest Hierarchs of Light.
https://blog.cassiopeia.center/arhangel-mihail-o-borbe-za-spravedlivost
#203 Archangel Michael on the Struggle for Justice. Self-Diagnosis of the State of Vibrations.
00:21 Greeting of conference participants.
Maxim: All! In the egregor, fully!
Irina: In the egregor of the channel!
Vladimir: Dear friends, hello! We are beginning our next conference. Today we have a meeting with a very well-known spiritual personality, whom Irina will now introduce. I want to say that my name is Vladimir Goldstein. You know me. Today we have on air Olesya Smelova, our volunteer and administrator, who edits all our videos. She is in Italy. Hello, Olesya!
Olesya: Hello!
Vladimir: And, of course, Irina Podzorova! Hello, Irina! Please introduce our guest today.
Irina: Hello, Vladimir! Hello, Olesya! I am very glad to see you. Today, one of the representatives of the Christian spiritual egregor—the patron and curator of Earth in the Spiritual World, one of the highest hierarchs of Light—Archangel Michael—is answering questions from our subscribers.
Vladimir: So, friends, now you know what a distinguished guest we have today. Hello, Archangel Michael, we greet you!
Olesya: Hello!
Irina: Hello, dear friends and Souls of Light who are now hearing me! I am attentively listening to your questions and am ready to give you full answers, so that there may be more Light in your Souls.
Vladimir: Archangel Michael, please tell us, first of all. We have complaints from our listeners. They say that we address representatives of the Spiritual World informally. How is it better to address you? Formally or informally—what would be the correct address?
Irina: The formal address is known relatively recently. It emphasizes the attitude toward a spiritual personality as a being higher than oneself. I am an Archangel—that is, a servant of the Light of God, which is in each of you—therefore, informal address is natural and Divine, because I am part of that Light that shines in each of you.
Vladimir: I thank you, Archangel Michael, for this answer. Olesya, please, you may begin.
03:14 Twins. Why do Souls incarnate in the bodies of twins, and what are their tasks?
Olesya: I would like to ask a question regarding the Souls of twins. Why do they incarnate specifically in the bodies of twins, and not in the bodies of ordinary brothers and sisters? Do they have specific tasks?
Irina: If two Souls have incarnated in bodies that develop simultaneously in the mother's womb, this indicates the first fact: that they had a long experience of interaction in various lives and incarnations, and that they knew each other in the Spiritual World, and they have a lesson of going through this experience as twins. It is a generally accepted fact in the Spiritual World that in this way, the Angel-consultants of the Spiritual World show these Souls that they are very close—that they have already lived and interacted together.
Olesya: Even despite the fact that these twins, for example, one incarnated from the angelic level and the other from the demonic? Can that also happen?
Irina: Yes. That can certainly happen. But being at different levels of the Spiritual World does not prevent their communication if the Spirit from the higher level, by its own good and free will, decides to come to the Spirit from the lower level to instruct it.
Olesya: Good. Thank you.
05:00 Level of incarnation. Destiny. Name. Does a person's destiny and vibrational characteristics change with a change of name? The name given at baptism.
Olesya: The next question concerns names given at birth and then later changed. Either they change names in documents, or they do not use the name given by their parents. Does their destiny change? Does this affect their future destiny? How does this affect it?
Irina: That is the question: does the vibrational characteristic of an entity change with a change of name?
Olesya: Yes.
Irina: The level at incarnation does not change. It is already given, and it depends on the name recorded in the documents of this person. This is the name that was known to the Angel-consultants who directed him to incarnation. From the future, they looked—approximately, in terms of the Timeline—at what he would be called in your world. Accordingly, this name appears in the documents so that everyone who has this knowledge can calculate the spiritual level. As for changing the name later—in documents, not just in speech, but in documents—yes, this affects the change of the vibrational characteristic of the entity. But this change is dynamic. It begins at the moment of the name change and ends seven years after this change. All these seven years, there is an adaptation to new energies, and it is not the spiritual level given at incarnation that changes, but rather the formula for calculating the Tree of Life and the vibrations of the tasks of the incarnation. Not the ancestral task—that would require a change of surname. The tasks of incarnation in society and the tasks of incarnation for one's family. There, the Tree of Life, the name, and other characteristics—the sum of the name and the visual path—these will already be different numbers, which means different tasks. That is, this person's tasks change.
As for whether destiny changes—destiny is that path of life that a person travels himself, using, among other things, his vibrational characteristics. He can go both the high path of his destiny and the low path of his destiny—that is, by refusing these tasks. In this case, the destinies of the same people—that is, people with the same vibrational characteristics of the Tree of Life—will differ. The name given at baptism is valid only within the framework of the Christian religious egregor—that is, during the performance of mysteries, rituals, and ceremonies related to addressing God in the Christian paradigm of representations. It is not suitable for calculations, only for the needs of the Christian religious egregor, when speaking of the baptism of a person in the church.
Olesya: Understood. Thank you.
08:51 Numerology. The Pythagorean system.
Olesya: How can knowledge of numerology help in spiritual development?
Irina: Knowledge of numerology can help in spiritual development in the following way. Knowing the characteristics of numbers, the qualities of which these numbers and the planets representing them are symbols, one can understand through calculations—using special formulas—what qualities of the Spirit are lacking for spiritual development, which qualities he came to develop in himself, which to transform, process, and get rid of their negative manifestations, etc. One can see one's cosmic passport. This is very reminiscent of a natal chart given by astrologers, only it will be in different terms. If we consider the Interstellar Union, the system used by the planet Esler is generally accepted for the Interstellar Union. It is taught in their schools and higher educational institutions. It was taken from contact with representatives of the Spiritual World, from the level of the Angel-consultants. As for Earth, if we consider earthly numerological systems, the system of Pythagoras and his students is very close in spirit to the calculation systems of the Angel-consultants. Everything based on the Pythagorean matrix, his descriptions, etc. Also close are systems of astronumerology, which consider numbers as symbols of planets. Specific names? He says that such teachings exist, and they show that the Tree of Life is not subtracted there, but the life path number, the Soul number, etc. are subtracted. This also has relation to reality, just in different terms. The Pythagorean system and more modern systems. He does not give specific names; he says that there are many such different systems. Those that also use astrology have relation to true reality.
Olesya: So they were transmitted from the Spiritual World? Yes?
Irina: Yes. From the Spiritual World, or from the world of humanoids, or those plasmoids who studied these systems when they were still in the Spiritual World. There were many different variations. Often, the creators of these systems are incarnated Angel-consultants of the 22nd spiritual level or 23rd Arhats, who spend much subjective time in the Spiritual World on numerology, astronumerology, and calculations of the optimal vibrational path of incarnation. Therefore, they themselves incarnating often bring these knowledge through their bodies.
Olesya: Good. Thank you very much.
12:33 How can an Angel who lowered his vibrations on Earth return to the Spiritual Home? Changing vibrations.
Olesya: What is needed for an Angel who, during life, lowered his vibrations by the time of realizing the truth, to return home, to the Spiritual World, to the Spiritual Home, having a rather short period of time left on Earth? It often happens that they learn their level and understand that they have lived their entire life unworthy of the life of an Angel—that is, of the spiritual level they lived at. Is there any universal means, advice, on how to try to change everything radically? And will there be time to change if most of life has already been lived?
Irina: This depends only on them. To change their vibrations, it is necessary to realize not only that they have lowered them, but also specifically to realize from what exactly—the cause. That is, to read the description of their level, at least. To compare it with the state of their Soul. If you said it was an Angel, then reading the description of the angelic level, compare it with the amount of Light in the Soul at the present moment. If it becomes clear that this comparison indicates a lowering of vibrations, then one must enter into contact with one's spiritual Light and in its presence examine one's memory, one's attitudes, and understand exactly what lowered the vibrations. To speak of more specific things, for example, ask oneself such questions: "Do I live according to the commandments of Christ?", "Do I love all people?", "Do I always help those in need?", "Do I always forgive my enemies?" etc. If the answers are negative, then this indicates a lowering of vibrations. If the answers are "no," "not always," and the memory points to specific facts, one must ask oneself about the cause: "What do I not accept in this person?", "For what reason did I not help this needy person?", "For what reason did I not forgive?" etc. These questions—note an important thing—are directed at self-analysis, not at self-criticism, which often saps strength, but at honest, sober self-analysis in the Light of God. This self-analysis will allow you to see yourself in the true Light of Love not as a contemptible sinner, whom a strict God-judge throws into the abyss of hell, but as a beloved son of God who has come from darkness to Light, to carry this Light further.
Olesya: Good. Thank you.
15:41 The influence of changing vibrations on the incarnated and unincarnated parts of the Spirit. Vibrations at the moment of death.
Olesya: At what level is the Spirit in the Spiritual World if its incarnated part lowered the overall spiritual vibrations of this entire personal structure during this incarnation? Is the Spirit at the level from which it incarnated, or during a person's life, raising and lowering vibrations, it also rises and falls to different levels? Or does it wait at the level from which the person incarnated?
Irina: If the level of the Spiritual World during incarnation changes in any direction, then its unincarnated part partially remains at the level from which it incarnated. And some part of it—in the percentage in which it corresponds to another level—goes to that level to which it corresponds. This can happen in different ways. For example, a Spirit from the 15th level reached the 18th. This achievement, while it is incarnated, is dynamic; it can change. For this reason, the Higher Self—the Self outside the limits of matter, the unincarnated image of the Spirit—will partially be at the level at which it incarnated, and partially at the level it has reached. This state will be dynamic—that is, it may fluctuate, depending on the thoughts, feelings, and actions of its incarnated part. Thus, upon disembodiment, upon exiting incarnation, the Spirit will go to the level at which the greater percentage of its unincarnated Self was located.
Olesya: During life or at the current moment?
Irina: At the moment of exit.
Olesya: Ah, at the moment of exit...
Irina: Yes. At the moment of exit. This percentage can change very quickly, or very slowly. It all depends on the degree of awareness of the Light, for example, or the degree of its fall into low vibrations, if it is, on the contrary, a lowering.
Olesya: Good. Thank you.
18:52 Raising and lowering vibrations in the struggle for justice. War.
Olesya: And one more question. Where is the boundary of the struggle for justice? Because there are two words here. The word "struggle," which implies a lowering of vibrations, and "justice," which implies, precisely, justice. That is, human qualities where one must defend. Where is this boundary?
Irina: The struggle for justice. Struggle does not always imply a lowering of vibrations, but only if it is accompanied by negative emotions that lower vibrations. If the struggle is accompanied by a sense of duty and compassion for those with whom this struggle is being waged for the sake of the Highest truth and justice—whose name is Love. The name of true justice is Love. Then it is truly just. If he feels love even for the one with whom he is struggling, and he struggles not with the person himself, but with the state and emotions that have plunged him into low vibrations, then this struggle does not bring him a lowering of vibrations. It brings, on the contrary, a raising of vibrations, because he helps his brother to come out of the state of low vibrations and rise higher. Yes, sometimes physical struggle is required for this. You are now thinking, of course, of wars—how can they be waged in the Light of Love, for example? Yes, indeed, this is possible if the one who is struggling—a warrior—clearly understands that the Spirit whose incarnation he is interrupting is as much a son of God as he himself. But he has to interrupt his incarnation so that he does not contribute to the degradation of other Spirits and his own. He does not experience anger, simply put.
Olesya: No negative emotions. That is, negative emotions do not accompany this?
Irina: Condemnation, anger. Yes.
21:15 Condemnation. Anger, irritation. Technique of self-analysis in stressful situations with detailed examples.
Olesya: The simplest thing that absolutely everyone succeeds in is condemnation.
Irina: Condemnation is the simplest action for the reason that it is based, firstly, on low vibrational states, which in turn are based on instinctive foundations. In a person, in his current vibrational state, including the quantum levels of his body, there exist two types of perception, which are called the "instinctive mind" and the "spiritual mind." In fact, these are states of one and the same mind, which either follows its instincts voluntarily—including instinctive desires, emotions caused by the violation of these desires, reactions, etc.—or follows the spiritual mind—that is, the same mind that voluntarily follows the spiritual striving of its Higher Self, conscience, intuition, etc. Usually a person is somewhere in the middle—that is, he maintains a balance. But in an ordinary, calm state.
Olesya: An earthly person?
Irina: Yes, an earthly person. But if a situation arises that somehow infringes on his interests, desires—that is, any stressful situation designed to evoke negative emotions in him—then the true nature of the person at that moment is revealed. His following of the instinctive mind or of the spiritual mind. This following cannot be artificially maintained for any length of time, because the true nature will still manifest itself. This can, of course, be changed depending on the change of vibrations, by correctly passing through the blocks of negative emotions. Here it is important to track one's reactions to stressful situations, which can be very different. If these reactions indicate defense, anger, etc., then one must ask oneself: "What do you not accept?" And direct this energy of rejection into the heart. A universal method is: "My anger, which burns like fire, which is like a scorching fire in the heart—I recognize it as Divine Light, and I direct it only to Love and to the revelation of the spiritual potential of that person at whom I am angry." This is all mentally, in the mind, with the mandatory consolidation of this practice in the physical world—that is, an attempt at reconciliation in this case, if it is anger. If it is quiet condemnation, the same thing. Condemnation is also anger, but in a hidden, irritable form. I criticize, for example, my neighbor for listening to loud music. A simple example. I saw that for the people of Earth, for the video we make through "Cassiopeia," simple examples are precisely important. Not abstract philosophical reasoning, of which there are many on other channels, and which our staff give through other contactees and other spiritual people.
Olesya: Yes. This is very important. We appreciate it.
Irina: For "Cassiopeia," concrete, simple examples from everyone's life are important, so that they know how to apply these abstract philosophical constructs in their practical lives. So, if there is hidden condemnation, for example, toward a neighbor who listens to loud music at night, then one must ask oneself: "Why has this situation with this neighbor been given to me? Surely she doesn't do this specifically to provoke irritation in me? This is a negative emotion that lowers me in vibrations." The answer will first come from the instinctive mind: "She is disturbing my peace. No matter how lovingly I may feel toward her, I am no worse than her and should not have to tolerate this." Roughly such an answer, understandable to everyone.
The next question to oneself: "Can I really change anything?" For example, so that she stops doing this, tell her about it—that she really is disturbing me. To speak, but in such a tone that she does not perceive it as an attack. And, necessarily, the second question: "What exactly irritates me in her behavior? Can I accept this situation as it is? Not react. And what irritates me? The fact that loud music, or the fact that my peace is being disturbed?" That is, a little self-analysis: what exactly—the very fact that the music disturbs my peace, and from the loud music itself one can abstract. Then ask oneself: "And for what reason do I believe that people have no right to disturb my peace? Have I myself ever disturbed the peace of others?" Roughly such reasoning. And then answer.
Everyone will have their own individual work. And here it is very important, as MidgasKaus said, and I myself know this, that it is important not just to turn this over in one's thoughts, but to write it all down. To keep a personal emotional diary. This will allow one to analyze situations that irritate us in other people. To understand what exactly irritates and why. And further, depending on what irritates, mental attitudes—you say mental—will be revealed for raising stable vibrations. They need to be changed. To understand how to change them, one must first recognize them. They are usually in the subconscious, in the unconscious part of memory.
29:19 Similarity and difference between the words "condemnation" and "criticism."
Olesya: Can the words "condemnation" and "criticism" be equated? Are they the same thing?
Irina: They can be equated, of course, if taken as synonyms. The word "criticas" itself is a Greek word, which precisely means "judgment," "trial." But the word "judgment" can also be understood in different ways—both as condemnation and as discernment. How to distinguish discernment, which does not lower vibrations, from condemnation, which lowers them? Discernment gives us understanding in the broadest sense. It can tell us what is good and what is bad. What are low vibrations and what are high vibrations. What is Light and what is darkness. How, having found oneself in darkness, not to think one is in Light, and vice versa. This is discernment. What is condemnation? It is when, having seen in oneself or in another a manifestation of darkness, evil, or low vibrations, we not only note it, but we begin to elevate ourselves. If we find it in another, we begin to elevate ourselves above them. If we find it in ourselves, we begin to humiliate ourselves before someone else. That is, this again is an instinctive moment, connected with the instinct of power. And discernment is connected with the spiritual process of recognizing the truth. Another thing is that earthlings do not have the distinction between one and the other developed, because unfortunately, in your families, schools, and educational institutions, they do not teach what the manifestations of the instinctive mind and the spiritual mind are. And this needs to be studied.
Olesya: We are forced into an instinctive model of behavior.
Irina: I would not say that it is forced. It is just that they do not provide the distinction from the spiritual. And they differ in behavior and perception.
Olesya: Yes.
Irina: You do encounter spiritual perception, manifestations of the spiritual mind—this is what we are now speaking of as discernment—and condemnation. But people often take them for the same thing.
Olesya: Yes. That's true.
32:03 Constructive criticism.
Irina: If criticism is truly with good intentions, it should be directed not at humiliating and condemning another person for some negativity of theirs, but should be directed at awakening the Light in him. Only this is constructive criticism, which is directed at construction. "Constructive" means building oneself in the Light, creating oneself for creativity. That is, having seen negativity in another, you try to say words that will appeal to his spiritual mind, not to his instinctive mind. To remind him that he is as much a part of God as you are, and that the negativity you saw in him is directed at fencing him off from this Light and lowering his vibrations. Explain this to him in accessible words. If he does not believe in God, is an atheist, do not say words that will provoke even more processes in him. Tell him in understandable language: there are higher moral values, which you undoubtedly adhere to. But if you have such-and-such a quality that contradicts these moral values, and if you do not work on this quality, it will destroy your moral values, because your entire psyche, your entire Soul, will be subordinated to this negative quality.
Olesya: Very well said. Thank you. As for my questions, they are finished. Now we will move on to Vladimir's questions.
34:04 The location in the Spiritual World of Spirits above the 24th level. Devas.
Irina: In the Spiritual World, we saw each other, but that was... So. Now he is on the Timeline. That was outside of time. In the Spiritual World, we saw each other... We are of the same level—the 24th—but at the 24th level, we were in different places. We were on different services. We met in the Spiritual World, but not often. That is, yes, we are acquainted.
Olesya: Thank you!
Irina: He is now naming. You were on sub-level 522—but not a sub-level, not as a section, but as a sphere. They live there in spheres. Spirits of the 24th level gather in spheres. They have such cities—balls of Light. Spherical, like the Sun approximately, only it is a Spiritual Sun. Yes. If you were in 522, and he is in 10,987—different directions.
Olesya: Very interesting! Very interesting! And all those who belong to other levels, below the 24th—do they also live in spheres? Or does this apply only to the 24th and the divisions above?
Irina: The 24th level is the level of the Deva. Deva is radiance, Spiritual Sun. All those who move from the 23rd level of the Arhat to the 24th move to the level of spiritual nutrition in the radiance of the Spiritual Sun. They have access to the Kingdom of Heaven, where only the Divine Spirit lives. And you can now turn to your Higher Self—the unincarnated part—and remember. This is very difficult to convey in modern earthly language. But with your Soul, with your spiritual heart, you can ask it, and it will tell you much more. I will say only approximately that access to the Kingdom of Heaven occurs in the state of the Spiritual Sun. When they are at the 24th spiritual level in the Houses of the Sun—I say "houses," although these are not physical houses—their minds are simultaneously fused as one and simultaneously individual. They cannot be called the same collective mind as, for example, in plasmoid civilizations. This is its higher analogue in the sense that all thoughts, mental attitudes, emotions, and feelings become known to others, in this Spiritual Sun. At the same time, there exists individuality of will and its manifestations.
Olesya: And memory?
Irina: Memory also becomes known to others, by the will of the one who transmits. And current thought-forms and emotions become automatic. A unified consciousness that consists of many Devas, and simultaneously is a unified consciousness with God. That is, it is a certain state of consciousness. He shows it to me, but emotionally and mentally I cannot express it now.
Olesya: But it's pleasant. Yes?
Irina: Yes. Interesting!
38:28 Spheres of the level of the Spiritual Sun. The spiritual level of the Theotokos.
Vladimir: Archangel Michael, please tell me. You mentioned that at the 24th level there is some number multiplied by some number, and it turns out to be a huge number of levels. What does this mean? Can these be sorted out—this huge number of levels?
Irina: They can, of course, be sorted out. And these sub-levels, and these spheres can be called by some numbers. But this will already be an infinite number. They go into infinite Light, and simply the expression "1,027th level" or the expression "52nd level"—the differences between them cannot be conveyed to you. Although they exist for me.
Olesya: It's just that they have slightly different spheres of activity. Like spheres within spheres of activity, yes?
Irina: Yes. They have different spheres of activity, responsibility for some sector of the Galaxy, for some planet, etc. They have different states of consciousness. But the difference, as I already said, between the 1,052nd and the 52nd level—a difference of a thousand levels—I cannot adequately represent to you in any way. This difference is distinct for me. But in the most general words, with the raising of the level after the 24th, the awareness of unity with God and with other such Devas grows. But this is very approximate. The risk of lowering vibrations is taken into account upon the incarnation of any Angel of the 24th level, of the 20th level. The risk of lowering vibrations is always taken into account, but at the same time, the Spirit when it is not yet in incarnation, but at this highest angelic level, is in such Light, Love, and Goodness, believing that all obstacles are easily surmountable if it remembers this. Naturally, both the consultants and it itself from the experience of other lives remember that memory will be blocked. But there it all seems so simple and obvious to it that it does not believe it can be forgotten. This is not a lack of knowledge or some illusion—it is a state of consciousness.
Vladimir: Archangel Michael, I asked about the levels above the 24th precisely because you named some final number. You said that you multiply something by something, and a final number comes out. But it should be an infinite number of levels. How could this be clarified?
Irina: I will tell you that from the level of the Spiritual Sun where I am, there are as many levels above me as I have passed. Approximately. That is, when you reach some level that appeared to you as final, behind you opens up the same number of others.
Olesya: An infinite number.
Irina: Like a final one, but when you come to it, you see that the path is only beginning there. Such a thing is encountered.
Olesya: Reveal to us, please, the secret. At what level is the Theotokos?
Irina: At the 24th!
Vladimir: Actually, from here at the 24th, but there at another. But can this level be designated?
Irina: What is the number of her Spiritual Sun, her individual vibrations, yes? What number is it? I don't quite understand. Better name it with a word.
Olesya: Does it not exist?
Vladimir: In reverse form.
Irina: Maybe around 500,200, approximately. If we look at the cells.
Olesya: And does she have more levels ahead?
Irina: Yes. Of course.
Olesya: Interesting!
Vladimir: Olesya, I would also like to ask a question. Since we are running out of time. Thank you very much. The answers to Olesya's questions were very interesting. And very important.
Irina: He wanted to clarify that, unlike other levels, the spheres of the Spiritual Sun that exist at the 24th level are not isolated from each other. That is, from one sphere, one can visit another. There is no longer such a thing that from one sphere one cannot, by analogy with other levels.
Maxim: If you behave well, you'll get into another sphere. All.
Olesya: Yes.
43:46 The eternal unchanging Divine particle. The Monad. God-likeness. How the Light manifests.
Vladimir: Good. I have this question. Archangel Michael, please tell me. A very important question. If a Spirit falls to some level, suppose it is a low level. Very low, let's say fifth. Does some particle remain in the structure of the Spirit that at this moment is fully connected with the Divine Light, which is like a standard, and does not change its connection with the Divine Light? Or if it completely lowered its vibrations to the 5th level, then inside there is no complete, one hundred percent standard of this spark?
Irina: And what do you call "connection," and specifically with what manifestation of God?
Vladimir: There is an assertion that in the structure of the Spirit there are several components, and one of them, in the physical teaching, is such an absolutely unchangeable monad, a kind of core, which is always the fullest representation of God and never changes in any way. And the Spirit can only to a greater extent join it and realize it, or distance itself from it, lowering its vibrations. This is one version. And the second: that the entire structure lowers its vibrations, ceasing to realize itself as God, and there is no such unchangeable particle in its core. Which is correct?
Irina: Understood. Both representations are true. These are two sides of the same truth. In fact, the Spirit has an unchangeable particle within itself. But it is unchangeable not because it has no will to change it, but because it is called "god-likeness." That is, unchangeable Light is always included. In what then does the second truth manifest? The Light that is in the Spirit manifests differently depending on the lowering of vibrations. For example, the energy of unconditional love—if the Spirit lowers its vibrations—manifests in the form of love for one thing while ignoring everything else. The energy of striving for truth and justice, which is Divine energy and god-likeness—that is, God Himself strives for truth and justice—when the Spirit's vibrations are lowered, this same energy manifests in the form of anger. The energy of striving for happiness, and the energy of striving for spiritual happiness, the desire to bring this happiness to others—when the Spirit's vibrations are lowered, this manifests in the form of fear of losing this happiness, and all other fears. And so on.
46:58 Unconditional love and pride—two facets of Divine manifestation. Lucifer.
Vladimir: Can it be said that when we speak of "lowering the Spirit's vibrations," we mean a greater or lesser degree of the Spirit's awareness that it is a Divine manifestation? This is either a conscious distancing of oneself from God, or, on the contrary, an awareness of oneself as a particle of God. Is this the measure of the degree of spiritual vibrations?
Irina: The measure of the degree of the height of vibrations consists only in the feeling of unconditional love. If there is awareness of oneself as a part of God, as a son of God, but there is no awareness of all people as one with oneself, regardless of their behavior, then this does not bring a raising of vibrations. If someone is excluded from this state, then spiritual pride is born, which is a lowering of vibrations. Love for oneself, which should manifest in unity with love for others, manifests in isolation, and this again leads to a lowering of vibrations. This very pride is itself a manifestation. That is, it both leads to a lowering of vibrations and manifests further. It is a manifestation of this love for oneself, of Divine energy, but under conditions of lowered vibrations.
Vladimir: Can it be said that the very characteristic of Lucifer is that he fully realizes himself as part of another, but at the same time he has not awakened, has not wanted to manifest the vibrations of Love? Therefore, this is his characteristic.
Irina: Lucifer knows perfectly well that he is a son of God, a part of God, but at the same time he sincerely considers the path of unconditional Love to be erroneous. He considers this a violation of his principle of justice. He believes that unconditional Love violates justice toward those Spirits who, in his opinion, oppose this Light. To put it very simply, he believes that unconditional Love promotes degradation.
Vladimir: Understood. We need to talk about Lucifer separately. We will not spend time on this now, because there are still a few questions.
49:31 Planet Earth—a place for the spiritual development of incarnated Spirits.
Vladimir: Please tell me. We all strive for Spirits with high vibrations to incarnate on Earth. And, probably, in other worlds they also strive for this—and the Interstellar Union, and the spiritual entities of the Higher Worlds. If this happens, then where will Spirits with low vibrations incarnate in order to raise them? They will then have no place to incarnate in the material world. What to do?
Irina: This is only about a greater percentage of incarnating Spirits with a high level. But it is not about completely ceasing the incarnations on Earth of Spirits with a low level, when there will be a different society on Earth, with higher vibrations of the noosphere, which is very important. The state of the noosphere changes much more slowly than generations change—that is, time is still needed to raise the vibrations of the noosphere. Of course, this depends on the speed of awareness in society itself of the spiritual ideas of Light. And if the entire earthly society comes to higher vibrations and enters the Interstellar Union, there will still be a place on Earth for the incarnation of Spirits from low levels. And not only in the earthly plasmoid worlds, but also in the earthly world of third density, so that Spirits from low levels can go through their lessons in a high-vibrational society.
51:12 The role of Archangel Michael in the past cycle of development of the Absolute.
Vladimir: Please tell me, who were you in the past cycle of development of the Absolute? In the past manvantara, before the dissolution of the absolute Universe? What was your role there?
Irina: A Highest Spirit. There, in another manvantara, there were other Galaxies. There was no Earth, for example, in this form. If we speak of analogies, I was also a curator, but not of a single planet, but of a series of planets, a system.
Vladimir: Understood.
51:55 The struggle of the spiritual mind and instinctive manifestations. The 12th chapter of Revelation.
Vladimir: Were you connected with the battle with Lucifer? Is it true that Lucifer took a third of the Angels with him? That Michael fought with him? What really happened?
Irina: If you are referring to the 12th chapter of Revelation, it was not about my battle with Lucifer, but about the struggle of the spiritual mind and instinctive manifestations, which are expressed in the form of the red dragon—as could be learned through Irina's interpretation.
Vladimir: Good. Thank you very much. Michael, huge thanks. We will not ask any more questions.
Irina: And thank you.
Vladimir: I will write the remaining questions to you in text. Perhaps we will receive answers in text.
Irina: Good. Write. Write the text, I will ask him.
Vladimir: Thank you very much. All the best!
Broadcast January 27, 2021
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Vladimir Goldstein – administrator of the "Cassiopeia" project, journalist, host of "People's Wave Chicago" radio, Chicago, USA;
Olesya Smelova – administrator of the "Cassiopeia" project;
Archangel Michael – representative of the Christian spiritual egregor, patron and curator of Earth in the Spiritual World, one of the Highest Hierarchs of Light.
https://blog.cassiopeia.center/otvety-na-voprosy-s-arhangelom-mihailom
#466 Live Broadcast. Answers to Questions with Archangel Michael.
00:04 Introduction of participants.
Maxim: Dear friends, hello everyone! As always, especially recently, I start the live broadcasts. My name is Rusan Maxim. I am the head of the "Cassiopeia" project.
I want to greet Archangel Michael, who is next to us, and you, Irisha, and provide the legitimate place for the live broadcast.
There, how wonderful!
Irina: Good evening, dear friends, hello!
Maxim: Yes, hello everyone! Closer with the camera like this, so that our party's gold can be seen better.
Irina, they are always complaining about us that we have forgotten about intergalactic news.
Irina: LiShioni is with us now.
Maxim: LiShioni from the planet Shimore.
Irina: Yes, he knows Archangel Michael very well. They have known each other for a long time (as he said), even before the "Cassiopeia" project. Archangel Michael and LiShioni greet you. MidgasKaus was with me today. He said that he is currently working on a scientific project related to the study of life forms on Earth and will not be present at this broadcast. But he knows who is on the air, and LiShioni will tell him everything.
09:22 Alien monitoring of Earth's radioactive background.
Maxim: Then for now, I will ask Archangel Michael to wait for our questions, and I will ask LiShioni. LiShioni, please tell us, what was the most interesting intergalactic news during this time? What is happening in the Galaxy?
Irina: (LiShioni) I greet you, dear friends! I am glad to see you all on the live broadcast on the "Cassiopeia" channel!
I was surprised by this news. Representatives of the Ashtar Sheran civilization, which belongs to the Galactic Federation of Light (this news directly concerns planet Earth), are literally in the coming days opening a special department on the common lunar base, where representatives of extraterrestrial civilizations are located. It will be engaged in monitoring, observing the radioactive background, and radioactive production waste on planet Earth.
Today I already heard about this. From the scientist, the daughter of Ashtar Sheran. She also told me about it. This woman is a scientist. She is a physicist-ecologist.
This is also news. A new institution is being assembled in the Galaxy on the galactic base. Aliens will observe radioactive waste on planet Earth. Their burial under the earth's surface or under water, and also will converse with the plasmoids of this area, seeking the possibility of their maximum neutralization without entering into direct contact with representatives of Earth's special services.
Maxim: And what, do we have a big problem with the radiation background?
Irina: The fact is that many countries, many leading countries that possess nuclear research, are accelerating the development of nuclear energy. Including nuclear power plants, as well as nuclear weapons, and because of this, the production of (names) nuclear elements used for these purposes has increased. Various experiments are being conducted. From this, radioactive substances remain, which are considered waste. Your science does not know how to extract energy from them—it is there, but they cannot extract it. Therefore, they will observe this situation.
Maxim: Very interesting! I understand. Thank you very much, LiShioni, for the news.
12:44 Curators of planet Earth.
Maxim: And I would like to address Archangel Michael. Please tell me, who currently curates our planet Earth?
Irina: In the Spiritual World?
Maxim: Yes, in the Spiritual World.
Irina: In the Spiritual World, I am responsible for incarnations on planet Earth, so I am the spiritual patron, one might say, of the entire planet. I have many helpers—Angel-consultants—who help me distribute Spirits for incarnation in the earthly space at all levels of density.
Maxim: Thank you. And are there curators for individual states on the spiritual level?
Irina: Yes, for the egregors. For the egregors of states. And I am also one of the patrons of the religious Christian egregor at the personal request of Jesus Christ. He is also its patron in the form of Christ-consciousness.
13:59 Archangel Michael and Jesus Christ. The incarnations of Archangel Michael.
Maxim: Then a question. How long have you known the Spirit of Jesus Christ?
Irina: One could say, since the beginning of this Manvantara. Before the beginning of this Manvantara, we also communicated in the Spiritual World, but for this Manvantara, only what happened after its beginning matters. Because this is a separate Universe, a separate Creation.
Maxim: That is, a separate consciousness, an understanding of where you are and who you are, as I understand it?
Irina: Yes, it is an opportunity for a completely different path than in the previous Manvantara.
Maxim: And did you incarnate together on any planets?
Irina: Yes. We incarnated together on many planets and not only in our Galaxy. We incarnated together at the same level of density even before the creation of the dense-material Universe. We created, participated in the creation of elements, together with many others.
And also, Maxim, I would like to clarify the understanding of who I was in Ancient Israel. I receive very many questions. Many people assume that I was that very prophet Elijah, who is venerated in Rus'. The one who lived already under Queen Jezebel, who flew on a Burhad ship to the planet Burhad. The one about whom it is written in the Bible that he flew away on a chariot.
But I was a different person—his name was also Elijah, and he lived earlier; he was a judge and prophet of Israel who raised the prophet Samuel.
Maxim: Please tell me, did you have any interesting incarnations on our planet Earth?
Irina: Yes, I already said that I was a prophet and high priest, a judge—the penultimate judge of Israel before the coronation of Saul over Israel. And I was in the body of John the Baptist, who baptized Jesus Christ. He immersed His physical body in the waters of the Jordan.
Maxim: Interesting.
Irina: Also on Earth I was in the body of Seraphim of Sarov.
And I incarnated on Burhad between the incarnations of John the Baptist and Seraphim of Sarov. After Seraphim of Sarov, I have not incarnated.
Maxim: Thank you!
17:22 Curators of the egregor of Russia.
Maxim: Please tell me, who currently curates the egregor of Russia?
Irina: If specifically as a political egregor (there is a religious one, and there is a political egregor as an egregor of the people, a specific egregor of the people)—I have phantoms. The phantom of Seraphim of Sarov, my last incarnation. And this is like me, but in a different guise, under the image of Seraphim of Sarov. Also curators are Sergius of Radonezh and the Theotokos.
Maxim: Some contactees say that we are having a change of curators in Russia. Is this so?
Irina: This I said about spiritual curators, about curators in the Spiritual World.
Maxim: And are they changing with us now, or do they remain the same?
Irina: No, they are not changing. They remain the same, but they have helpers—Angel-Arhats, Angel-consultants—who incarnate Spirits specifically on the territory of Russia. Moreover, not only in the physical world, but also in the subtle-material worlds. Russia has a very large space, and there are many plasmoid civilizations—they also have their own patrons in the Spiritual World who manage the flow of Spirits wishing and having the opportunity to incarnate there.
19:25 Archangel Michael on the Russia-Ukraine conflict as of July 2022.
Maxim: How do you think, looking from the Spiritual World, how long will this military confrontation and this war last? Could it escalate into something else?
Irina: I have already said many times that the duration of any actions in which many people are involved depends on their collective choice. The actions of specific rulers only reflect the general choice of the people. Regarding what you asked me now, I can only answer: with the current trends of their Souls.
Maxim: At least that.
Irina: If they maintain them. All rulers (as I have said many times) are responsible for these actions. One could say that literally every person, the population of the whole world, by their collective choice led to the emergence of this conflict, as indeed all others.
With the current trend, there is a possibility—again, this is all probability, because it all changes—that the duration of this conflict will still be around five to six months. But the choice may change. It may stop after that, or it may continue, but then a new choice will need to be made—a collective choice.
When I speak of collective choice, I also mean the choice of those rational Spirits incarnated in rulers of countries not directly involved in the conflict, but who support it through their choice with certain actions. By the consequences of choice, I also mean the choice of these Spirits. This is support for the egregor of war. Military actions also have their own egregor, as every action has its own egregor. And any support—mental, organizational, and material—strengthens it.
Maxim: I understand, thank you. They are asking why Apostle Andrew is not among the curators of Russia. It's just that he is currently incarnated in Russia.
Irina: Curators can be considered those who are not in incarnation, because they can fully devote themselves to the affairs of this egregor. And the one who is in incarnation is occupied with the affairs of his incarnation.
22:35 Curators of the USA.
Maxim: Please tell me, and immediately an interesting question arises: who is the spiritual-level curator of the United States of America?
Irina: The curator of the United States of America is (shows) Abraham Lincoln, Archangel Raspatriil (but I do not know him), and Archangel Metatron.
Maxim: Oh!
Irina: Yes, the three of them curate.
Maxim: And what do they curate so interestingly that America is trying to influence Russia so strongly?
Irina: This is the choice (as I already said) of those rational Spirits who are incarnated.
Maxim: I understand. A question—even not a question—firstly, they want to thank you very much because they say they turn to you and hear your prayers.
24:10 Changing the duration of incarnation.
Maxim: The question is this: if a person, when going into incarnation, is given a certain number of years to live, are there options for him to extend this life or shorten it?
Irina: Yes, he has options. This is an individual question, but there are options that must be agreed upon with his Angel-consultants. The methods that work well for extending or shortening the incarnation of one Spirit may not work for another. It depends on the individual plan of incarnation and on what tasks he has. What tasks he has already completed, how he completed them, and what level he has reached.
25:06 Interaction of curators of various egregors.
Maxim: This question is asked: do the curators who curate individual countries find mutual understanding among themselves on how best to curate, or do they have disagreements?
Irina: Just as in the case of religious egregors, which are curated by various Archangels, Arhats, and Devas, there are no contradictions between curators of political egregors in the Spiritual World. We all gather together in a single spiritual space and seek a common idea of interaction between us—spiritual consultants and Guardian Angels of incarnated Spirits, who are responsible in the material world for the territories entrusted to us.
This is also a question of the contact of a particular ruler—and not only the explicit ruler who is visible to everyone, but also those incarnated Spirits who surround him, who give him various advice, and conduct various political consultations for him. You know perfectly well that any ruler, before making a decision, consults with specialists. And here, for the ruler to make a decision pleasing—so to speak—to us as curators from the Spiritual World, it is necessary that he has good contact with us, even if unconscious, but at the level of intuition. But if this does not happen, and if he himself is closed from the Spiritual World by various energetic and psycho-emotional blocks, then he will hear only his selfish mind. But then he will not fulfill the tasks of his incarnation and will lower his vibrations.
27:20 Contactee work and purity of the spiritual heart.
Maxim: Do I understand correctly that many contactees who say they are contacting you have internal blocks, various inadequate psychosomatic reactions, and accordingly, they hear their own ego, not you?
Irina: They may hear not only their own ego. They may hear any entity that introduced itself as me for greater trust and that corresponds to the level of their vibrations. Even if I am next to them, they may filter my answers—their self-control of the mind may be critically disposed toward the information they receive from me—when exiting the mental field into the conscious mind, which is in the brain. To automatically give a different answer that corresponds to their picture of the world.
Maxim: Understood, one must check contactees for their awareness of perception and their psycho-emotional state.
Irina: The purer the spiritual heart, the purer the contact. Pure contact also occurs if the contactee has the skill of being impartial toward any person, any nation, and any action, regardless of personal emotional negative reactions. Regardless of personal emotions as an earthly person. If the contactee can be impartial toward absolutely all people, all countries, and all rulers, then he will conduct purely.
Maxim: Unfortunately, not all contactees do this, so the contact becomes distorted.
Irina: To do this, one must remember every moment and know from experience that every Spirit is in incarnation on Earth only temporarily, regardless of what role it plays on Earth—this role is only temporary. In the Spiritual World, we will all meet, look each other in the eyes. Very many will look each other in the eyes, finding themselves at the same or similar level, even if on Earth these roles were hostile to each other.
Maxim: Thank you.
29:54 The Universe and the Spiritual World.
Maxim: Please tell me, how is the material Universe seen from the Spiritual World? Is it the same infinity?
Irina: The material Universe is seen as images written on the Timeline—like a tape stretching from one infinity of the past to the infinity of the future, of all variants of the future. There is that section of the Timeline that corresponds to the present, what is happening in the material world at the moment in the field of perception of those Spirits who are there. From the Spiritual World, one can see the entire Timeline as a whole, or concentrate on a specific section of it, including the section corresponding to the present—events will be visible (shows) as on a film strip.
Maxim: So the material Universe is seen like that, yes?
Irina: Yes, as images. And moreover, since the perception of every person on Earth is individual, the picture of the world on the Timeline is not the same. From the Spiritual World, information can be obtained through, for example, connecting to contactees, to their consciousness. Because Spirits themselves do not have the ability to perceive sound waves, for example, or light waves. This is done through the awareness of people. Or of plasmoids, if we speak of events in the plasmoid worlds.
31:40 Help from the Spiritual World.
Maxim: Tell me, please, people are interested: how do you from the Spiritual World help people go through these lessons, stop wars, go through lessons—do you help with this at all, or do you just observe and watch?
Irina: We help by transmitting information about Divine unconditional Love to absolutely all Spirits who are temporarily on different sides of the barricades. We remind them that it is necessary to radiate the Light of Divine Love. For this, it is necessary to forgive, understand, and accept even that side that seems negative, that seems evil. This happens only because of a distorted understanding of the Universe, which is born from an understanding of justice outside the Light of Love. And by transmitting the same information through practically any religious egregor, through any political egregor to all peoples, to all participants of all religious egregors, we help them perceive this information. But how to use it—that is for every Spirit to decide, and this is its right and its level of responsibility.
Regarding the cessation of wars. They can be stopped on any planet (and on Earth as well) only if no less than 70% of the Earth's population fully realize the value of another person's life—in whatever nation they live and whatever language they speak—just as they realize the value of their own life. As long as 70% of the Earth's population does not realize this, the Earth's egregors will be filled with negativity and rejection, and this will spill out onto the physical plane in the form of wars, epidemics, and natural disasters.
Maxim: Guys, I have a big request for you: if you like our broadcasts, please like and share this broadcast, so that more people can see us. This helps us and our project—our project with you—to develop. Thank you so much for your likes and for the opportunity to share such wonderful live broadcasts and videos on all your resources.
Irina: If this lesson of the value of life is not learned, then these Spirits will return to the time when military actions began on their territories again and again, until these Spirits themselves learn this lesson and love the divine that is in every Spirit whom they perceive as an enemy.
Maxim: Thank you.
35:05 Curators of Ukraine.
Maxim: A question arises in our chat: who currently curates Ukraine?
Irina: Ukraine is currently curated by Vladimir, who baptized Rus'. He is helped by a Spirit who is his assistant in curating Ukraine. In earthly life (when he lived on Earth), she was his grandmother, known as Princess Olga. They curate the egregor of Ukraine together (shows), two patrons now.
Maxim: Thank you. And how do these patrons help Ukraine develop? Also through contactees?
Irina: As in any political egregor, the spiritual leaders of the egregor help the egregor develop through contacts with people in power. But I already said how they can perceive contact (depending on their level of vibration).
Also, curators collect and redistribute the energies of participants of the egregor, and observe the Spirit that is in incarnation and is at the pinnacle of political power. They observe it in the sense that only a Spirit that corresponds to the vibrations of the people, of the entire egregor as a whole, can lay claim to this place. They help it come to power and remain in power as long as it corresponds to the vibrations of the egregor. That is precisely why (I repeat once more) for certain political decisions, not only the ruler himself is responsible, but the entire people, who by their vibrations, their thoughts and feelings, created the environment for a specific individual to come to power and remain there. He must correspond. The Guardian of the egregor watches over this.
Maxim: Thank you!
38:05 Notes in church for the repose of souls.
Maxim: Here a person writes: "We write notes for the repose of souls in church. How do these notes help the Souls of deceased people?"
Irina: The notes are read during the service with a prayer that God would send His Divine grace to this Soul. When the priest reads these notes, he does so in a special state of Love and a wish for these Souls of the Kingdom of Heaven—that is, absolute infinite happiness and Love. This energy is amplified by the energy of the Christian egregor (the growth of this egregor is stimulated by prayers, hymns, and the thoughts that arise in people in church). At this moment, it is directed to the Souls that are mentioned, that the person wrote.
Why exactly to this person? Because when he writes this name, he invests in it the energy of the person he is thinking about.
Maxim: Thank you, a very comprehensive answer.
39:16 Human healing abilities.
Maxim: Can any spiritual entity endow a person with healing abilities?
Irina: If by ability you mean the ability to transmit energies, then yes, it can. And generally speaking, healing abilities are inherent in every person simply by the fact that every person is an incarnated Spirit originating from the Divine Light. God by His very nature is a healer. Therefore, every person already has this ability, but it may be more or less activated depending on the goals of incarnation, on how ready the person is to work first and foremost on themselves and on healing themselves as a Spirit that needs to be brought into wholeness with God.
Maxim: Thank you.
40:09 Alcohol and spiritual development.
Maxim: Here is a question from YouTube. Is it true that any amount of alcohol nullifies spiritual development?
Irina: No. Nullifies?
Maxim: You drink 30 grams and that's it—you're nullified. Immediately low-vibrational, not highly spiritual.
Irina: Alcohol is a substance that affects the physical body. Through the physical body, it affects the Spirit in the sense that it changes a certain ratio of physical substances in the brain, which affects the Spirit.
It affects emotions, will, consciousness, all the energies of the Spirit, but it cannot affect the spiritual heart, the level of its vibrations. Alcohol itself, drinking alcohol in itself—if a person is in bright spiritual vibrations, it cannot affect him. Only the negativity that comes from a person's heart can affect him, not what enters his body.
41:20 The emergence of holy places on Earth.
Maxim: Please tell me, how do holy places arise on Earth?
Irina: Holy places. That is what they call places that remain in the memory of the people in connection with some events or the lives of certain people. Who, for example, were canonized in the church as saints. Where they lived, in which church they served. Or it is connected with the place of their death. Also holy places where they taught, healed the sick. These are places connected with the memory of certain individuals.
The very attitude toward these places as holy places charges this space with certain bright energies. The more people come there with faith in this, the more they will charge the space and tune the plasmoids of that place to a certain type of behavior characteristic of holy places. Specifically: help in spiritual development, healing, enlightenment of the mind, and so on.
Maxim: Thank you.
42:38 Methods of raising a person's vibrations. The role of human thinking in creating reality.
Maxim: Archangel Michael, please tell me, now energetic changes are happening on the planet. We are always talking about raising vibrations, about transitioning to another dimension, to another density. What exercises or books could you recommend for raising these vibrations and for transitioning to new types of energy?
Irina: The most important exercise for you now is communication with your Light, with your Higher Self. It is advisable to do this every day. Not just for the Higher Self—the unincarnated part of the Spirit—to answer your questions and help you in your material life.
This is for merging with its energies and beginning to realize yourself as a Spirit in the body, who is passing through here his life tasks, his lessons, and helping others with this. The more you merge with the Higher Self, the more the feeling of Love will grow in you—as a feeling of unity with all the people around you and with the whole world around you. If this is in your heart, your Spirit, your Higher Self, your cosmic superconsciousness will find words through you on how to convey this to other people in the lightest and most harmonious form for them, so that they can hear you and also begin to communicate with their Higher Self.
Communication with one's Higher Self is the condition for the establishment in every person's heart of that state called the Kingdom of Heaven. At the same time, the highest Spiritual World begins to reign in your heart, to govern your heart, and to spread to the material world. When such people—I repeat—become no less than 70% of the adult population on the planet, then any wars and any mass crimes on Earth will be impossible, because the remaining 30% of low-vibrational Spirits will not be able to break the bright direction of thoughts of all the others.
I want to emphasize once again that communication with one's Higher Self is communication with that part of God in you that constitutes 70% of your Divine essence. This is much more important for your development than communication with any civilizations and curators. It is no coincidence that contact with any curators from any civilizations is possible only through the Higher Self: until you learn to consciously communicate with yourself, to consciously fulfill all the spiritual advice of the Higher Self, there is no point in becoming a contactee of someone else.
Maxim: Dear friends, I invite everyone to the School of Contactees in Voronezh, where we teach this—to communicate, to do. At least we try to teach how to do it.
Irina: They wrote in the chat: "70%—that's never."
You wrote: "70%—that's never." This is a certain mental attitude that you have now released into the common noosphere of the planet as an image of the future. Do you yourself want to live in such a future, the image of which you have just invented? Every thought of every person somehow influences your common future, so handle your thoughts and desires consciously.
Maxim: Yes, guys, with thoughts, of course, one must be more careful. Thoughts give birth to your questions; questions give birth to your desires; your desires give birth to reality.
46:54 The level of the Spirit after disembodiment.
Maxim: Archangel Michael, a very interesting question. Larisa Kalashnikova asked in the "Q&A Live Broadcast" chat.
Part of the Spirit that was incarnated, for example, from the level of Angels came to Mother Earth. After disembodiment, it ended up at the level of demons. Question: does only the disembodied part of the Spirit go to the demonic level, or the entire Spirit?
Irina: The entire Spirit, naturally.
Maxim: 30% (the incarnated part) sends the entire Spirit to the demonic level?
Irina: For this, it incarnates and separates a part from itself in order to change its level. If the Higher Self cannot reach its (especially Angelic) incarnated part, then after disembodiment the Spirit unites into one whole at the level at which it found itself.
Maxim: Thank you.
47:56 The connection of Archangel Michael with people.
Maxim: Please tell me, do you hear everyone who turns to you with prayer and request?
Irina: I hear everyone, feel everyone, see everyone with the spiritual heart simultaneously, because in the Spiritual World there is no time. I have multidimensional consciousness—I can see and hear each one as their energies, their Light. And I can send each one a phantom for help, exchange of energy, and information.
48:35 Differences between the Timeline and the Akashic Records.
Maxim: There was this question: how does the Timeline differ from the Akashic Records? People really ask this often.
Irina: By the Timeline we call the flow of time from the past to the future, which began with the emergence of the material world and which will end after the cessation of the existence of the material world and the transition of all energies into the Spiritual World.
The Akashic Records most often refer to egregorial records in various egregors: science, art, religion, politics, and so on. Akasha is the ether. These are certain records that exist in the Astral, but are reflected in the etheric matrices of this or that space. You know that the Astral permeates all worlds, including the physical and all subtle worlds. Therefore, through the ether, through Akasha (this is a certain kind of ether, one might say), the astral records of egregors can be seen.
Maxim: Thank you.
50:02 The wedding ceremony.
Maxim: Archangel Michael, please tell me, how does the wedding ceremony of spouses on Earth affect them? Do Souls meet in the Spiritual World afterward? What obligations does this ceremony, which they accepted on Earth, carry?
Irina: The wedding ceremony, or (in other words) the sacrament of marriage, is a contact with the Christian religious egregor for the purpose of receiving energy by a man and a woman to create their family egregor. The Christian religious egregor, its patrons, its Angels, its plasmoid civilizations, and all the saints (shows: all the saints who are in the Heavenly Church, in the spiritual part of the Christian religious egregor, who are not incarnated) give certain energies for this sacrament for each family. For the pair of a man and a woman who undergo this ritual.
The ability to perceive these energies, of course, varies among all people. It depends on the sincerity of Love for each other, on the unconditionality of this Love—not only as for bodies or certain material opportunities, but as for eternal Spirits. And if they sincerely love each other, then naturally they will be together in the Spiritual World. Even if they end up at different spiritual levels, the Spirit that ends up at the higher spiritual level will naturally come to the beloved at the lower spiritual level to help.
Maxim: Can one somehow help those who are at a lower level in the Spiritual World?
Irina: One can help not to raise them, but to help them endure being at a lower spiritual level with the energy of Love, the energy of one's attention. To converse with this Spirit, together to analyze this life. As an Angel-consultant, as a Guardian Angel gives spiritual advice. They do not force anything, but only show the whole life from another angle—as another Spirit sees it; this is analysis.
Maxim: I understand.
52:37 The Quantum Transition and earthlings.
Maxim: A question from Larisa Nikolaevna. Dear Archangel Michael, are we coping with the tasks of the Quantum Transition at the present time on this planet?
Irina: We—who?
Maxim: People, all people—are we coping with the tasks of the Quantum Transition?
Irina: A sign of a correct, bright, and correct passage of the Quantum Transition is the subsiding of all conflicts on planet Earth—not only of a military nature, but also of an interpersonal one. As long as this does not happen, one can say that the majority of earthlings are not coping with the new energies.
Maxim: Thank you.
Irina: But this is their choice.
Maxim: Yes, I heard.
53:31 Archangel Michael on materialization.
Maxim: A question from Ammoni. Does it happen that Archangel Michael sometimes materializes for a short time on Earth and looks like a person in a dense body?
Irina: No, I do not materialize. But I can be seen as a dense body if you yourself have entered the Astral. At the same level—these are vibrations at the same level.
Maxim: Can you form an image of your body from the energies of space?
Irina: If I gather enough energy for this, it is possible to do. But I do not do this, because my energies are needed for other things. Specifically physical energies, if we are talking about physical manifestation. There one needs to collect not only etheric energies, but also specific molecules, atoms, air, and so on. And direct Light onto them.
It is easier for plasmoids to do this than for unincarnated Spirits. Because they have a subtle body.
Maxim: I understand, thank you.
54:40 Archangel Michael on programs for humanity.
Maxim: Is it true that from July 1 the programs of humanity are changing?
Irina: What do you mean by "programs of humanity"?
Maxim: They took it and changed all the programs on July 1.
Irina: No programs are changing (neither from July 1 nor later)—the program remains the same (if by program for Earth we mean the incarnation of certain Spirits). They all go according to plan, and the lessons remain the same. Until you pass this lesson, all earthlings—no one will change anything for you.
Maxim: Thank you.
55:24 Archangel Michael on plans for incarnation on Earth.
Maxim: Please tell me, do you not want to incarnate on our planet?
Irina: I am currently the spiritual patron of the entire planet Earth—if I incarnate, I will lose this opportunity.
No, I am not planning to.
55:47 Curators of the Islamic egregor.
Maxim: And who curates the Islamic egregor?
Irina: Mohammed, Ibrahim, Aliyar (Aliriyan) (shows five Spirits) and Archangel Gabriel, and Archangel Jibril—the two of them. Archangel Jibril as a phantom.
Maxim: Thank you.
56:40 The future of religions.
Maxim: Archangel Michael, please tell me, will there be a time on Earth when there will be no religions at all?
Irina: What do you understand by religion?
Maxim: There will be no churches, no mosques.
Irina: Specifically Christianity and Islam?
Maxim: Yes. Is there such a scenario?
Irina: Such a scenario exists, but it is connected with a global war—if few people remain. There is such a future scenario, but it is not a voluntary development of events.
Maxim: I understand.
Irina: And in all the main scenarios of the future, all religions will exist. They will change, but they will remain practically until entry into the Interstellar Union or the Galactic Federation of Light. There are different scenarios of events. But they will be in a different form, they will be transformed.
Maxim: Thank you. Guys, I want to ask everyone to like and share this video. It is very important for us that more people watch our videos. Then many will learn about us, become interested—many will twirl their fingers at their temples (which is also not bad, because we are already used to it). I ask you to like and share this video on all your possible resources. But please do not force it on anyone.
58:25 The ultimate meaning of the development of the Spirit.
Maxim: Archangel Michael, as you think—Denis asks—what should all Spirits strive for? Is there a final meaning of the development of the Spirit?
Irina: The ultimate meaning of the development of the Spirit is determined by the Spirit itself independently. Personally for me, it is helping other Spirits to realize themselves as God's children, as Divine particles, as creators of their reality. For you, the meaning of life or the meaning of this incarnation, or the meaning of any other life, may be completely different.
Meaning is what you determine for yourself for the fulfillment of the task of your incarnation. When you are in the Spiritual World, the meaning of your life in the Spiritual World is the task that is possible at the level where you will be. This varies depending on the level.
As for Earth and incarnated Spirits, I as the Curator of Earth, who teaches the Angel-consultants how to correctly compose incarnation programs for Spirits incarnating on Earth, I tell you that those Spirits who pass through earthly reality have in any case one of their tasks to develop in themselves the Light of Unconditional Love through patience, acceptance, and forgiveness—because this is such a world where one has to do this (smiles).
Maxim: Guys, there will be a live broadcast with Santa Claus on New Year's, don't worry. Everything will be fine!
1:00:31 Archangel Michael on mentors from the Spiritual World in dense-material worlds.
Maxim: Archangel Michael, please tell me, will mentors and saints from the Spiritual World remain for humanity after the Quantum Transition? Or will this system also change?
Irina: They will remain, if they are not incarnated anywhere, if they do not go into incarnation, and if they do not voluntarily change this activity (if, for example, they want to curate someone else). This is voluntary work; no one forces anyone to do anything.
Maxim: Please tell me, on planets with highly developed spirituality, such as Pikran (Burhad), Esler—do incarnated Spirits there also have mentors from the Spiritual World and curators from other civilizations?
Irina: Yes, they have their Angels and the plasmoids of that place where they are. Curators from other civilizations are not called curators because this is open contact. It's like with a friend, because they are in the Interstellar Union and can communicate with each other openly. Like you, for example, with a resident of another country.
1:01:48 Archangel Michael on hermits.
Maxim: A question from Svetlana F. Why are lower entities allowed to frighten people who strive for holiness? From many holy elders I have heard such stories—when they go into hermitage, demons frighten them. They see things everywhere.
Irina: It is impossible to frighten a Spirit that has united with its Light, with its Higher Self. It always perceives any Spirit in any image as a Divine child (even if it is a demon, an evil Spirit). Simply as a Divine child that has strayed from the path of development. It will not be frightened by it, but will evoke compassion, a desire to help, and a feeling of unity that gives birth to Love, a feeling of trust in God, and a feeling of one's own personal immortality, of belonging to the world of God.
Therefore, it cannot be frightened. And if some Spirits appear before people—hermits—this is only because when they became hermits, they increased their sensitivity to the subtle world, to the Spiritual World. Spirits that are around them may appear to them. If they are dark Spirits, perhaps they are asking for help, advice, and Love.
Maxim: Dear friends, honestly, I would of course ask many questions, but many questions already have answers in all our previous conferences. We have a conference with Archangel Michael (not a live broadcast, just conferences with Archangel Michael) where he has a huge number of answers to your questions. Please watch them on our YouTube channel, find these videos. There are answers to your questions there.
1:03:50 Message from Archangel Michael.
Maxim: Archangel Michael, please tell me, what would you like to say? You now have the opportunity to address (we are now being watched by 3,333 people—an interesting number, 3,333).
Irina: Indeed.
Maxim: Indeed, yes. What would you like to say, or address to those who are watching us now?
Irina: Dear friends in the material world, I want to address you with a wish for each of you to find within yourselves the Light of Love and happiness, which will give you the strength to develop and fulfill your life's task, despite temporary material circumstances that may be difficult and challenging for your material body and your mind. Remember that the life of each person—the duration of each person's life—compared to eternal existence in the Spiritual World, is like the time of burning one match compared to the time of the Sun's existence. You are (each of you) the Sun of the Spirit.
The events that are happening on the physical plane now are initiated by the general collective choice recorded in the egregors of your planet. To change events toward a brighter side, it is necessary right now for each of you to radiate the Light of Love in your words, in your actions, in your thoughts, and in your emotions. For every person—in whatever country they live, in whatever language they speak—if you consider the actions of a person or a group of people to be unjust, leave judgment to the Lord God, who knows the heart of each.
You are not judges; you yourselves are children of God, who loves each equally. Condemnation in any form of another person's choice, of their life path, is a choice that brings about the same circumstances as in the life of the person you condemned. This is a spiritual law that allows you to feel the unity of your Spirit with the Spirits of all the people who are next to you.
On Earth, in one generation, there are Spirits who already (in the overwhelming majority of cases) knew each other in the Spiritual World and in past incarnations.
Learn to recognize the Divine Light in every person; learn to see in every person your teacher, not an object of condemnation. Learn to see in the events happening around you not an opportunity for pain and suffering, but an opportunity for transition to a higher level of spiritual development. Learn to see military actions not as an opportunity for death and destruction of temporary material buildings, but as an opportunity for a lesson for the entire earthly civilization (and each of its individual representatives) to value the lives of other people as their own. Without passing this lesson, the spiritual evolution of any civilization on any planet and at any level of density is impossible. Remember this. Instead of condemning aggressive, cruel people, send them the Light of your Love. They need it even more than those who already have Love in themselves.
Thank you for your attention to this project, to our contactees, conductors of Light, and healers in this project. I send you the Light of my spiritual heart; I love you.
Maxim: Thank you very much! Irisha, come out of this state. Irina, there it was written—I read in the messages: "Irina, I love you! Sergey."
Irina: Thank you.
Maxim: Let's probably end the broadcast on this wonderful note: "Irina, I love you! Forever yours, Sergey."
Guys, until next time. Thank you very much for being with us! Everything in this world is ambiguous, so until next time!
July 3, 2022
Conference participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Maxim Rusan – head of the "Cassiopeia" project and the Center for Spiritual and Physical Development;
Archangel Michael – guardian of the Christian egregor, patron and curator of Earth in the Spiritual World, one of the Highest Hierarchs of Light;
LiShioni – representative of the planet Shimore, sociologist, specialist in the astral world and its interactions with the material world.
https://blog.cassiopeia.center/pryamoj-ehfir-shizoterichnaya-ehzoterika-s-arhange
#491 Live Broadcast. Shizoteric Esotericism with Archangel Michael.
00:00 Start of video.
00:02 Opening words from the head. News of the "Cassiopeia" project.
Maxim: Great, we are live! Dear friends, hello everyone! Today we will have a very interesting broadcast. We didn't come up with the title just like that: "Shizoteric Esotericism with Archangel Michael." Today, at my and Irina's request, Archangel Michael and LiShioni from the planet Shimore are present here.
I want to start with the fact that our last live broadcast caused a lot of indignation. And you know, I probably agree with you. The last broadcast was quite open, direct, and honest. I want to remind everyone that we conducted it as Irina Podzorova and Rusan Maxim—not as heads of the Project, but as living, normal people. We answered simply and normally to questions. And our task was to be honest with you.
And we were absolutely honest with you, we hid nothing. Yes, of course, the emotions that arise in ordinary people are also not alien to us. And the last broadcast was quite emotional.
06:04 Introduction of the broadcast participants. Viewers' reactions to the previous broadcast.
Irina: Yes. Hello, dear friends! Good evening! Today our topic is all about esotericism. You can ask questions about its contradictions with science. Why do science and government bodies often not accept esotericism? Why do your relatives not accept some esoteric teachings? And in general, how many mental pathologies are there in esotericism? Everything on this topic.
LiShioni is present here—he is a specialist in astral interactions and has been studying earthly esoteric teachings for a very long time. He is the Curator of many contactees and of our Project. Also present is Archangel Michael, who is the Spiritual Patron of planet Earth, as well as the Guardian-Patron of the Christian religious egregor, and is very familiar with the egregor of esotericism. He is currently an unincarnated Spirit. They greet you. So we await questions.
Maxim: The most interesting thing. After the last broadcast, we discovered quite a large number of interesting videos in support of our position. I want to tell everyone that today on this live broadcast we are not just as Rusan Maxim and Irina Podzorova, but I as the head of the Project and founder, and Irina as the founder of the "Cassiopeia" Project. So you can ask all questions not just to people, but to the heads and founders of this Project.
Irina: Where to ask questions? Probably in the chat, because when the two of us are hosting a broadcast, we cannot simultaneously read the Telegram channel.
Maxim: Therefore, today all questions will be in the YouTube chat.
So. Very many people wrote that they were disappointed both in us and in other Projects, and that someone is washing each other's bones, etc. I will tell you that as a Project, we are generally negative about discussing other Projects. But in the last broadcast, I spoke personally, as a person. And today I would like to respond to some videos that some esotericists—who consider themselves Teachers, who give advice to people—made in response to us. Although giving advice is absolutely destructive, and the person who gives each piece of advice will be responsible for it.
09:08 Did the project of uniting contactees fail?
Maxim: I'll probably start with Yura (meaning Yuri Fidrya).
Yura, you know, I watched your videos, and honestly: respect to you in general! You're great! You said absolutely everything correctly. We ourselves created all the situations in which we find ourselves; all the situations around us reflect us. And for us, this situation is another opportunity to harmonize in our growth and development. But you reported such an interesting thing that the Higher Forces told you that the project of uniting contactees has failed. Yura, I want to disappoint you: the project of uniting contactees is being implemented in the "Cassiopeia" Project!
For those who are not closely familiar with us, I want to tell a little about our Project. Our Project unites a huge number of different directions in esotericism. One of the directions is "Cosmoenergetics." We have a separate cosmoenergetics direction within the "Cassiopeia" Project, and in this Project there are already more than 500 students with our wonderful Master of Cosmoenergetics—Ivan Yonten—and his assistant Natalia. And all cosmoenergetists work on a donation basis. Everyone who was ready to join on these conditions—they work with us.
Next is the "Cosmohealing" Project. Guzel Malyarova is a wonderful Master; she is a conductor of energies from the Intergalactic Medical Service. She also already has her own students and followers, and she runs her own schools. I will say that there are a large number of students who are under the "Cassiopeia" Project.
Plus the "Mentalhealing" Project. This is a Project that unites esotericism and psychology. And it includes not only contactees, but also people who are simply interested and passionate about psychology. There are also more than 500 students there.
Plus we have the School "In the Flow," Master Alleeyya, which is also under the "Cassiopeia" Project. And we are in a single impulse trying to bring awareness of perception and new information to people.
In addition to these Projects, we also have the "Sacral" School, which has included a huge number of Masters. It also works on a donation basis. And in the "Sacral" School, we have teachers who have not undergone harmonization and training in the "Cassiopeia" Project.
Irina: We have more news!
Maxim: Guys, I completely forgot! We have more great news! We have opened a new esoteric astro-numerological portal. And now all interested people who want to get numerological and astrological calculations and their interpretation can also do it on a donation basis.
So, Yura, if your Higher Forces said that the project of uniting contactees has failed, then these are definitely not our Higher Forces. Because our Higher Forces are trying to unite all contactees on this planet into different Schools, into different directions, under the single "Cassiopeia" Project, which will always transmit spiritual knowledge only on a donation basis.
But for your video, I have gained respect for you. Well done! You speak correctly. But what you say also needs to be done. When you become older and wiser, I am sure you will become a good Master, a good Teacher. But only when you learn not just to speak, but also to do what you say. So, Yura, I wish you the Light of true Love, I wish you all the best! God, indeed, sees everything, forms everything, so growth and development to you! Grow and develop. Not in our Project, on your own—as is convenient for you, so do it.
Irina: Yura, I also spoke about you, I said it as it is. It was my personal opinion about interaction with you. You were at our retreat, then we communicated for a long time, and, in fact, I expressed everything that was in my heart and told the truth. I did not want to offend you in any way, and I offer all possible apologies if it happened unintentionally.
Why did I say that? You assure me that this could only be said face to face. You know, I am a fairly candid person, and I always speak in the flow of my thoughts, and therefore, as I was asked, so I answered: what I know about you, what opinion I have of you. Possibly without choosing words, as they say, not with the mind, but with the heart.
14:46 Can saints swear with obscenities?
Maxim: And the last point. One of the so-called contactees—Pavel Bogoroditsa—made a video, then for some reason deleted it.
Irina: It still exists.
Maxim: Ah, it still exists? We can watch it later. It was precisely the one who is present with us now—Archangel Michael, as he claims—who told him that I am a latent bisexual who wants boys like him.
Irina: You can ask if he said...
Maxim: No, I don't want to ask. I know that Archangel Michael could not have said such a thing. Pasha, I'll tell you honestly, when I spoke about your contact, I meant not only this—not only your orientation. Actually, I don't really care what your orientation is. But I want to say that Saints cannot swear with obscenities. That is absolutely certain.
I even want to ask Archangel Michael now: "Archangel Michael, please tell me, can Holy Spirits swear with obscenities?"
Irina: Do you mean enlightened ones?
Maxim: Such as, for example, Nicholas the Wonderworker.
Irina: (Archangel Michael answers) They always convey their thoughts to contactees in higher-vibrational words. I, and other Angels—if you mean unincarnated Spirits, or high-vibrational plasmoids, or highly spiritual humanoids—we all convey our thoughts in words that will not lower the vibrations of the listeners.
Those words that you call obscene, swearing—I know their origin very well, I know very well what they meant in the past. But in the modern world, despite their ancient origin, they can lower the vibrations of those people who do not have this knowledge. For this reason, we always find other words.
But some plasmoid civilizations and unincarnated Spirits sometimes transmit information precisely in this way, as they are accustomed either in earthly life, or in the life they had before incarnation in a plasmoid civilization. These can be Spirits from the middle or lower levels, and plasmoids, one might say, of the middle level. Or there is another option: that the contactee himself interprets the information this way because he has such a vocabulary.
17:44 The attitude of the "Cassiopeia" Project to the "Alcyone" Project.
Maxim: And finally, we will devote about 5-7 minutes to our wonderful person who really helped the Project grow and develop for some time, and who later created his own Project and left ours.
Dear Vladimir (Vladimir Goldstein—head of the "Alcyone" project), I want to tell you only one thing: in our Project, we gave you an absolute opportunity and platform to grow and develop. You received all spiritual knowledge on a donation basis. You created your own Project together with Marina. And I will tell you this: when children who grow up leave their parents—that is, of course, hard on the Soul. But I want to openly wish you Love, growth, development, happiness, and many other things!
Everything you said, I consider spiritual schizophrenia. In all seriousness.
Irina: This is about that video where you spoke about us.
Maxim: Yes, where you said that our Project is under some kind of special services, etc.
Volodya, I want to tell you: the biggest special service in this Project is me! And the decisions that are made are made by me in agreement with all the founders of the Project. Earlier, when you were with us, these decisions were made with you too.
But I want to tell you an interesting story. Imagine a situation: a child came to kindergarten. And they tell him there: if you want to be in kindergarten, you must follow the rules. If you want to go to the toilet, you do it only there; if you want to go for a walk, you do it only there. And here the child for some reason takes and starts smearing the walls with bad things.
Volodya, if you remember, six months ago there was a situation when I convened the council of founders of the "Cassiopeia" Project, when the question was raised of removing you from the Project for not following the rules. And, if you remember, all the administrators and founders of the Project gave you a last chance, a last opportunity, because they loved you very much. They respected you very much as a person, and gave you this last chance. But when you crossed all possible boundaries, when you started to oppose not only the Project itself but also its ideas, that's when I had to—it was a difficult decision—ask you to leave our Project.
And even despite what you said about us... (reads in chat): "Zeus is not the same anymore." You know, people come here to raise their spiritual structure, and their memory of past lives is blocked. If someone calls himself Zeus, then one must ask this person whether he remembers himself as this Zeus. If he does not remember himself as this Zeus, but imagined himself to be—that is called spiritual ego. So, Volodya, we release you with Love, and we never even thought of any destruction of your Project. Because destroying your own child is the same as destroying yourself. So grow, develop—we are closing this topic.
21:32 How the "Cassiopeia" Project is trying to harmonize with the "Alcyone" Project.
Maxim: By the way, our subscribers asked us to nevertheless harmonize and make contact.
Irina: I will tell about this in more detail now.
Maxim: Yes, tell in more detail, Irisha.
Irina: I promised to make contact. Vladimir is aware: we communicated in correspondence and by phone. We talked, called, and quite calmly communicated. He expressed his point of view, I expressed mine—we explained ourselves.
We have known each other for a long time, and also personally met and communicated quite a bit.
Maxim: (responds to a chat comment) This is not dirty linen from the hut; we are now trying to harmonize the situation that arose.
Irina: Because people had some grievances and fears. Including Marina (Makeeva Marina—contactee of the "Alcyone" project), unfortunately.
What I want to say now: to my great regret, Marina fell into a state of, one might say, depression and even offense. This was reported to me by MidgasKaus and her new Curator, who came to me literally yesterday. We talked with them. I want to say this. Marina, Vladimir conveyed to you that in the last live broadcast we said that you are not a contactee at all. That was not the case. We did not say that. Vladimir somewhat exaggerated while in his emotions.
For which I also forgive him. I do not consider this a conscious lie. He said it in emotions. But we did not say that. I, on the contrary, always emphasized that you are a contactee. You yourself came to me and went with me to the Higher Self, and I know all this perfectly well; I conversed with your Curators, and not only with MidgasKaus. You yourself remember perfectly well with whom. Nevertheless, I respect your decision and love you and accept you as you are.
I have absolutely no grievances against you. But I have already written to you what Raom Tiyan and LaOrshmi, as the Curator of the "Alcyone" Project, conveyed to me. If you are surprised that he came to me—don't be surprised. LiShioni, who is the Curator of the "Cassiopeia" Project, also came to you. This is completely normal when different Curators come to different contactees and communicate with them. Especially to those who were quite recently in one egregor. And what he asked to convey to you—I wrote to you, and to Vladimir too, he is aware. And to you, dear friends, I want to say that I proposed to Vladimir to harmonize as much as possible with our Project. So that we could, as we originally agreed, confirm each other.
What does it mean to confirm each other? This is when we do not contradict the information that was in the Project. If some information contradicts, we begin to ask our Curators why it is so, and to sort it out.
I watched Vladimir's video. In many parameters—I won't say which now, it doesn't matter—the information that Marina transmits from her Curators does not coincide with the information that I transmit. And we are both sure that we are transmitting correctly. Of course, this is truth in the heart.
Seeing what was happening, I naturally suggested to Vladimir that we all get together—with our Curators, with Maxim as the head of the "Cassiopeia" Project, with him as the head of the "Alcyone" Project, and with the two of us contactees—that is, me and Marina. And invite our Curators and talk about why this situation arose and how we can harmonize the information.
Because if we agreed to support and confirm each other...
Maxim: Guys, let me explain: we are not going to make any showdowns here; we are trying to harmonize the situation that has occurred, because many people have become very disillusioned with many esoteric Projects and have left them.
Irina: The fact is that the information I hear does not coincide with the information she hears, and this is already clear. The only thing I could suggest in this situation was to help sort it out, to call together on Skype, etc. And to ask together, the two of us, our Curators. I suggested it to Vladimir and Maxim. Maxim agreed: "Yes, good, I'm ready." Vladimir said that (I am speaking as it is) he is not ready for this, but is ready simply to meet to confirm that everything is fine with us, and we will not recall this later. But I do not believe that everything is fine with us.
Maxim: Guys, they refused to hold a joint conference. We are trying to explain.
Irina: I do not believe that everything is fine with us until we have harmonized the information. As long as there are contradictions with us, there will be contradictions in the minds and hearts of the people who listen to us. Therefore, I first proposed before the reconciliation—which we would show everyone—to first harmonize ourselves and understand what is happening with the informational content of our egregors. Why do we have different information? To which Vladimir answered me that it is pointless, and that it would only be a quarrel and lower everyone's vibrations. This is his right to perceive it that way; I, for example, do not think this will lower everyone's vibrations.
Archangel Michael is a witness; he now hears what I am saying, and he knows that this is truly so. And I will not go into details of what contradicts, but it is so. In fact, I wish Love, development, and success to both Marina and Vladimir, and their "Alcyone" Project. It brings Light, they guide to the Higher Self, they teach others. We are always ready for any cooperation with any contactee projects in the name of Light and Love. But naturally, if the information is different, it needs to be harmonized. That is my opinion.
Maxim: Yes, guys, we are ready for any joint projects, for any dialogues. We are ready to harmonize, to share information, even if it does not match. But if people themselves are not ready to do this, we certainly will not force them.
Irina: We all have freedom of choice. Yes, I see you write that this is not just a contradiction of information. I understand everything perfectly, dear friends, and I not only read and listened to this information, but I also communicated with Vladimir. Marina has not responded to me yet. But I cannot force her...
Maxim: We are not making excuses. A huge number of subscribers wrote to us: "Guys, you must urgently make peace with the 'Alcyone' Project!"
Irina: I did everything I could...
Maxim: I gave the go-ahead, said: "Yes, we really must make peace with the 'Alcyone' Project, really find common information." We suggested they do this. But they... I'll tell you more. Vladimir began to set a huge number of conditions: how we should conduct this broadcast, what we should talk about, what we should not. And in the end, he completely refused to conduct any live broadcasts at all.
Irina: (responds to a chat comment) Dear Aksinya, this is not empty; this is our life, and we did not spend half an hour on nothing. Very many people were waiting for this broadcast, for these explanations, because in a week Vladimir had already released several videos on this topic. We, as you can see, did not comment anything more; we decided to wait a week for everything to calm down, and to explain ourselves to you. Especially now you can ask questions to LiShioni and Archangel Michael.
30:47 Did Archangel Michael transmit information about the SVO (Special Military Operation) to Irina?
Maxim: Here, by the way, is a good question. When you transmitted information about the special military operation, as Vladimir claims, Archangel Michael was not present.
Irina: I was waiting for this question. And this is precisely one of those contradictions in information that I spoke about. What is the contradiction? It is that I indeed received this information from Archangel Michael. He is now speaking.
(Archangel Michael): Yes, I transmitted all this to Irina. I already know from Irina what Marina said. I transmitted this information to Irina; it was called "The Spiritual Causes of the Recent Events" and was transmitted by me during the day on February 27 of this year. Initially, I transmitted it to her in text. And when Irina wrote everything down, I asked her to read it all to me mentally, so that I could see and make sure that there were no distortions by her consciousness—she wrote down everything I wanted, naturally, with her own vocabulary and lexicon in Russian.
What she read completely satisfied me. She fully transmitted that energy and that message which I gave her mentally. And, naturally, I recommended that she publish it all on the resources of the "Cassiopeia" Project.
"Alcyone" was then a single whole with the "Cassiopeia" Project. It already existed, but at that time Marina and Vladimir were at a retreat. Naturally, they immediately saw this text. And later Irina told me that Vladimir—but not Marina—had some questions about this text. She read me his questions, and I answered her...
(Irina): Yes, I remember that Vladimir indeed asked me questions about this text. Marina did not ask anything.
Maxim: Irina, the viewers don't even understand what we're talking about.
Irina: We are talking about Archangel Michael's article on the spiritual causes of the conflict, which was posted on our resources. And it was precisely about this article that Marina told Vladimir quite recently, after she had already left the "Cassiopeia" Project.
Maxim: Guys, we are not making excuses, I say again: we are trying to explain to you the situation that arose. We really misbehaved a little in the last broadcast—we were too candid. Therefore, we must explain ourselves to those who ask these questions.
Irina: The fact is that Marina told Vladimir that Archangel Michael did not transmit this information to me at all, as Maxim already noted. She said this because the spiritual cause of the special military operation was indicated there: what recent events in Ukraine itself and in Russia attracted this event. The spiritual reasons and the spiritual desire of the political leaders of our countries were indicated there. This article is available. You can read it on our resources and draw your own conclusions.
Maxim: Dear friends, let's decide now. Look, you always have freedom of choice: whom to believe, whom not to believe, whom to listen to, whom not to listen to. If you are hating here and saying that we are making some "money" and betraying people—well, I can give up my place. The place of the person who bears responsibility for all the projects that exist in the "Cassiopeia" Project.
You see, the thing is this: when in a large family a person appears who has great contradictions and, to some extent, spiritual schizophrenia, I, as the leader, have to remove this person from the Project. And you know why I do this? So that other Projects can exist normally. So that people later do not point fingers at us, saying that we are engaged in some nonsense, deceiving people, forcing them to experience destructive emotions.
Irina: (reads a question in the chat) Here they have already written: "Who are you communicating with—that's why your information is different." This is a very good question, by the way.
You know, dear Petrovich, those with whom we communicate are in the Astral. That is, they come to us through the Astral; we do not communicate with them physically. I mean the contacts I am speaking about now. For example, Archangel Michael—he cannot come physically at all. In the head—I would say more precisely—through the head, through the brain, through the hand and through the tongue—now Archangel Michael is answering.
But this is a completely separate personality; it is not me, not some manifestation of me—not some sub-personality of mine or something else. Why I think this way, and not as if I am answering myself—I will explain to you now. Because I adhere to esoteric beliefs, and in esoteric beliefs, the Spiritual World exists. And it is precisely the entity of the Spiritual World called Archangel Michael that comes to me. If you adhere not to esoteric beliefs, but, for example, to materialistic ones—for you, the Spiritual World does not exist separately from the human brain. For you, it is natural to think that this is part of your consciousness. I will definitely not try to convince you—it is your right to think that way.
37:50 What is "spiritual schizophrenia"?
Maxim: So, today's broadcast is called "Spiritual Schizophrenia." And you know how many people write and come to the Project, and then spiritual pride arises in them, and behind spiritual pride comes avarice, and behind avarice—spiritual schizophrenia.
People come, harmonize, say they agree, then for some reason gain an audience and leave the Project. So, I will tell you that Vladimir declared that he took nothing from the Project. Volodya, a YouTube channel, 8 thousand subscribers, a huge audience, knowledge received from extraterrestrial civilizations, and much more!
Therefore, after this broadcast, we completely close the topic with "Alcyone." We wish you Light and spiritual development. In any case, you are part of us. In any case, we gave you everything you wanted to receive. We are always happy to send you the Light of our Love, to support the possibility of transmitting spiritual knowledge to people.
39:04 The spiritual causes of the Russia-Ukraine conflict.
Irina: The broadcast with Archangel Michael, where he said that Ukraine is to blame, made many people unsubscribe. Archangel Michael, tell us again, please, is Ukraine to blame? We will now ask him again about what is happening.
(Archangel Michael answers): I never uttered the word "to blame." That is your interpretation. What is happening now in this country—which is no less dear to my heart than Russia and any other state of Earth, and not only—is a consequence of a general lowering of spiritual vibrations in the egregor.
When vibrations in the egregor of a state are lowered from the thoughts, feelings, desires, and emotions of the participants of the egregor (participants—meaning members), then first these spiritual negative energies accumulate in the egregor. Then the spiritual leaders of the egregor, its patrons, always give a chance to the government and to the entire people as a whole to transform this negativity into positivity. Such chances have been given repeatedly to all countries that are now involved in this fratricidal conflict, from which there are real physical destructions and the removal from incarnation of many, many Spirits on all sides of the conflict.
For what reason did this happen? It happened for the reason that neither side passed its lessons. And here the matter is not only in the rulers, but in the majority of the peoples of these countries (in the majority—meaning in the egregor, in the noosphere). They did not pass their lessons—that is, they did not transform negativity into positivity, did not reconcile with each other through peaceful negotiations. And where they do not wish to conclude peace treaties at the political, economic, and even at the popular level—there military actions always occur.
This has always been the case in Earth's history, as I already transmitted in that article: I gave the example of the revolution that occurred a little more than a hundred years ago on the territory of the Russian Empire. There were also very many dead, very much negative energy, and removals from incarnation of rational Spirits because of the Civil War that followed. I also spoke about the spiritual causes of that conflict which you in Russia call the "Great Patriotic War"—not only on the part of Germany, which was the external aggressor, but also on the part of the Soviet Union, which was not formally guilty.
But this does not mean that it did not attract this event in any way. There are certain negative qualities (which I enumerated) that attracted this event. In the same way, I can say about any other conflict that two are always responsible for it. But two were responsible at the moment of February 27, when I transmitted the information. Now quite a lot of time has passed, the situation has changed, and now not two are responsible for this conflict.
Now this conflict, which lowers the vibrations of many people—and not only those who participate, but also those who think about it with some negative emotions, feelings, thoughts—now all states and countries that are involved in it at the material or technical levels are responsible for this conflict. This is also their responsibility, although there is no direct removal from incarnation. For example, if they do not participate in it, but support it in others. I hope he answered in sufficient detail?
44:06 The tasks of Maxim as the head of the "Cassiopeia" Project.
Maxim: I will nevertheless continue my monologue about those people who come to the Project and participate in it. You know, I expected it would be difficult, but I did not know it would be to such an extent. You write, I look gloomy here, but I'm just trying to read what you're writing.
So much interesting stuff, and this is only on one channel. I receive more than 2.5 thousand SMS per day, and I, unfortunately, do not manage to read all of them, but I read the most important ones. Every day new Masters, new projects come. And all of this needs to be tried to harmonize. And harmonize not just like that, but so that it fits into the structure at the legislative level, at the level of psychology—so that some people do not break the psyche of other people. So that there is no intimidation from new contactees in order to later take money from you. Because many people come on a donation basis. They say: "Yes, we are ready." Then they gain an audience and gradually begin to set prices, begin to say that one should not go to "Cassiopeia," that free cheese is only in a mousetrap. But it is not actually free—it is on a donation basis—it is your gift to the Project.
Plus, if a contactee or some person appears in the Project who can harm the entire Project (and the entire Project is not one, not two, not ten, not a hundred people—it is a huge array, a huge number of Students, a huge number of Teachers). And if such a person appears who tries to cause harm, thinking that he will harm only me or Irina—he harms the entire Project. I, as the head, am obliged to isolate this person from a normal spiritual Project that brings awareness of perception to people. And to protect him from possible further attacks from those special services, those law enforcement agencies, which I am sure view some videos and draw their own conclusions.
Why is esotericism considered a pseudoscience? Because in esotericism there are a huge number of contactees, and each through their own prism of awareness of perception tries to transmit information, presenting themselves as some kind of significance—that is, becoming higher than others. For me, as the head, it is very difficult to be between a large number of very serious and advanced masters and to regulate their relationships.
They ask me: "Why are you so serious?" Because sometimes I have to be serious. I cannot go around, like many enlightened Teachers, all spiritualized, all in bliss, bringing Light to people—I have, in addition to Light, a huge number of tasks as the head. So that those people who know how to bring Light remain in the Project and carry this Light further.
This Light is used by you—our subscribers, all the people who trust us, who watch us. And my tasks as the head of the Project are to ensure that this Light is truly Light. If I see that the Light begins to grow into ego-schizophrenia and darkness—I will in any case remove this person from the Project. If I see that a person in the Project begins to set prices behind the scenes, I will remove this person. Guys, the "Cassiopeia" Project was created for you, for the people!
Irina: And if Maxim sees that one of the Masters or his immediate deputy, whom he greatly treasured, begins to suddenly condemn some politicians and lower the vibrations of everyone else, he will talk for a very long time, but in the end will not allow him to destroy the entire Project. That is not his task.
Maxim: There has not been a single person in the Project who harmonized with us, worked with us, brought Light, with whom I did not speak before removing him. There is always a conversation, always a warning, a dialogue, harmonization. And only after this conversation, if the person continues to bring this outrageous nonsense and engage in schizophrenia in the Project—that is when I have to remove him. And many do not understand this, do not see it, do not feel it.
They say we betray people. We are not the ones who betray them! We always talk, always engage in dialogue, try to harmonize. Why? Because I am waiting for a greater number of Masters in our Project. I am building Centers; I will build a research institute that will give at least some new concepts to our science, to our scientists. Although I know that many states have such institutes.
I do not ask anyone for money. We do not force anyone to give us money. We carry what we can carry. The more of us there are, the faster I will be able to do this.
49:55 Archangel Michael's address to people.
Irina: Now Archangel Michael is transmitting.
(Archangel Michael speaks, LiShioni fully agrees with him): I listened just now; I fully agree with Maxim and Irina. I want to ask you: my dear divine Souls, please do not become judges over any person, whatever position they may hold. Do not condemn any rulers for the decisions they have made. Because military actions, any military actions, wherever they occur—are not someone's fault. This is a misfortune of two or more peoples.
This misfortune was caused by unconsciousness that accumulated over many years. People could not agree, and blood was shed. Please, do not judge anyone. Condemnation, calling someone an aggressor or any other word, will only worsen the situation.
What is aggression? Aggression is an emotional energy directed at re-creation, at building one's world, at remaking in it that segment of reality that is not accepted, is not perceived by the mind, is rejected. And anger, or aggression—a modern word—does not manifest just like that. One must go deeper and ask: at what was the aggression manifested? And why was it manifested? And since it was manifested on both sides, and since the governments of the two countries could not harmonize this aggression at the beginning (who led them there—that, of course, is important), but the specific governments of the two countries bore responsibility for their people.
They could have refused this leadership. But I ask you not to condemn them for this, but to treat them as Spirits, as your brothers, who simply lowered their vibrations and could not forgive each other, let us say. I also ask you not to condemn Vladimir or Marina in the comments; they are also very dear Souls to me, who bring Light at the level they can, at their level of awareness, just like Irina.
They understand that way. They understand justice that way, they understand Love that way. They understand it as freedom to speak (as they think—to call things by their names). But every contactee and every person has their own path. And in fact, you are all equally dear to God. You are all His children. And I ask you to direct Love to each other. Also, I ask now through Irina to direct Love to Pavel, to Yuri, to Marina, and to Vladimir—direct Love to each other, and to Maxim and to Irina. I also ask Irina and Maxim to direct Love, because seek what unites you. And what divides you—these are merely your lessons so that you can learn to find common ground and go forward together. Therefore, I send you the Light of my Love, and I wish you to move away from condemnation.
The condemnation you expressed against any political leader—it seems to you that the words simply disappeared, flew into the air, and faded away. But the energy—it rose upward. It rose into that egregor to which you belong, and this lowered its vibrations. You can replace condemnation with analysis. But for this, you need to study the history of relationships, the history of these individuals. Or simply see Souls, as the Angels and Jesus Christ Himself do.
54:33 What Maxim sees as his mission in the Project and the mission of the "Cassiopeia" Project itself.
Maxim: (reads messages in the chat) There was an interesting comment: "Maxim, you are jealous of your Project." Guys, jealousy is a destructive feeling. I will say that I am not jealous, but simply understand what responsibility I bear for that huge Project in which I am the head. And, I'll tell you honestly, the state considers us shizoterics. Esotericism is a pseudoscience for them, and everything we bring is a madhouse for them in the literal sense, because it is not proven.
Moreover, we contradict each other, we do not try to harmonize with each other. I have been the head of this Project for 2.5 years, and you cannot imagine how many esotericists, how many Projects... (reads in chat) "Defender of the Project," yes, indeed. Because if we leave everything as it is now and give people the opportunity to build what they want, many will immediately become fraudsters. Why? Because they will start setting prices for their esoteric information, they will start frightening people, which is also very important, because if you are not frightened, money cannot be taken from you otherwise. You need to tell some scary stories, invent some nonsense from which you need to be delivered.
Therefore, I will stand my ground and in any case keep watch and observe the Project, so that there are no shizoterics in it. So that in this Project there are at least more or less adequate people who can carry adequate information comparable to normal human logic, to normal spiritual laws—not where saints swear with obscenities; with normal state laws, where expressing one's opinion and attitude in a negative form about the government is possible, but not when a special operation is underway; where any esoteric data can be compared with already existing data, and this data can be asked again from our Curators and Mentors.
Look at all the previous videos. Throughout the entire history of the Project, while I have been the head, I have not found a single contradiction. If we look at those Projects that leave us—for some reason they begin to carry contradictions. Why do you think? Why did I, as the head, have to ask them to leave this Project? For only one simple reason—they are not ready to work in a team. They are not ready to build Centers, not ready to build institutes, not ready to engage in scientific research. They are not ready at all to contribute to making esotericism at least a part of psychology, at least a part of some science. We have been trying to do this for two thousand years, and for two thousand years we have been considered shizoterics.
In the Project that is now organized, there are already a huge number of masters. This core with scientific research, with explorations—even if not yet scientifically proven, but works on examples—can already be used. And all who currently exist in this Project work on the conditions of the Project; they help me, as the head, to build my Project.
I, as the head, take nothing for myself from this Project—I do not build any villas or dachas for myself, I do not buy any expensive items. 50% of the gift you give remains with the master himself. This is not an amount he sets; it is the gift you can make. And from this gift, he contributes his gift to the Project—this is what is called "crowdfunding" in other words. And from the sum of these gifts, I begin to organize Centers for them, where they will conduct retreats, training seminars, and events.
Not to pay exorbitant rents, rent premises at high cost. Why? Because it is on a donation basis. If you truly carry spiritual knowledge on a donation basis, you do not have enough money to pay for various rents. Centers will be provided to them, accommodation will be provided to them—to these masters.
Therefore, my tasks as the head include introducing esotericism into the sphere of psychology and into the sphere of some scientific paradigm. And at the same time, to remove from it shizoteric, starry, crowned people who work only for themselves, only for their own benefit. They leave the Project for a simple reason—they do not want to help the Project anymore. They want to work only for their own benefit, for their own needs.
In the "Cassiopeia" Project, I do not see my own benefit, my own needs. My benefit is that I have the opportunity to do this. That is a benefit for me. Therefore, everything I collect, everything I accumulate, I organize for those who are in the Project.
1:00:19 Answers to comments in the chat.
Irina: No one called Vladimir schizophrenic. We were generally talking about something else now. We were talking about those people who are also in our Project, who truly were with us, and then set prices and left. Such people exist. This does not apply to Vladimir; he left for another reason, which we have already explained.
Maxim: Guys, look. If you are an adequate esotericist, if you want to develop, if you want to come to a large team that has Centers, that has opportunities, an audience—we are always waiting for you! Come, harmonize in our training; it is not that complicated. It is only a week-long course. And each of you can participate in this huge Project that truly needs all people. Not just to come, earn money by setting prices. There will never be prices for spiritual knowledge in this Project. But to participate in raising the level of vibrations, awareness, people's perception, and in people's acceptance of that esotericism that our state considers shizoteric.
Irina: Dear friends! Please do not react in any way to the adherents of "God's ufologists." They came just to show themselves. Look for yourselves at what energies they carry.
Maxim: Always look at the energies that the contactee himself carries. In our Project, take any Teacher, any Master—he will always be with Love, with Light, with goodness. And compare with other Projects. Those same ufologists who carry—I don't even understand what nonsense—they are simply blocked. They even swear—they are blocked.
Guys! Always look at what a person carries. If he carries destructiveness and negativity, then where he came from is destructive and negative. If you are being frightened that there will soon be a nuclear war—immediately think about who could have transmitted this information. Because gavvah has not been canceled. The collection of negative energy has also not been canceled.
(reads messages in the chat) "Archangel Michael is listening to you." Yes, Archangel Michael is listening to us.
"You are talking nonsense." Hello! I carry what I carry.
Irina: Dear "ufologist Bova" and all who love him! It is wonderful that you love this person. Love is generally the highest-vibrational, the most spiritual feeling. What can I say. One can immediately understand from your words what energies you have. When you write: "You are a traitor, you communicate with archons, etc.," the word "traitor" is condemnation. The energy of condemnation reveals that you have grievances, or you have irritation. Why is this condemnation? I will explain to you.
Whether I am a traitor to the Russian or any other people—that is not for you to decide, nor even for ufologist Bova. Because for this there are certain beings who sent us into this world; they are called Angel-Consultants. And it is they who evaluate how much we have betrayed ourselves, our Higher Self.
What does it mean to betray oneself? It is not to fulfill one's task of incarnation. That is, you betray the idea and do not fulfill the task of incarnation, and you lower your level. Whether I fulfill it or not—my Higher Self will tell me about that, which, with all due respect, ufologist Bova cannot look into at all, and neither can you.
Maxim: Some kind of Bova attack!
1:05:05 Do the Higher Forces hear when they are addressed?
Irina: (reads a message from the chat) "If an ordinary person calls upon the Higher Forces of Light, are they always heard by those to whom he addresses?"
Maxim: Yes, a good question.
Irina: If he calls upon them, addresses them mentally or aloud, of course they hear him. Because he thinks about them, builds a certain image. He thinks about them, he names them, he addresses them, and through the Astral this address reaches the one to whom it is addressed. Because there is no distance or time there.
Maxim: (reads chat) Look how many of these Bovas there are here! Guys, no one is driving us away, and we are happy to make contact with ufologists. And all ufologists who needed to have already come and found everything out. And those ufologists who do not want to leave their paradigm will stand their ground.
Irina: (reads chat) They ask when we will listen to Archangel Michael? Ask questions. "Many are interested in the fate of Russia—look at the Timeline." This is a very general question. What specifically interests you and for what period?
1:06:19 The spiritual causes of the war on Earth 12 thousand years ago.
Irina: (reads a message from the chat) "What was the spiritual cause of the war on Earth 12 thousand years ago on the part of earthlings?"
Archangel Metatron already answered this question and said that there were spiritual causes on the part of earthlings, on the part of the Selbetovites, and on the part of the Interstellar Union as a whole. If on the part of earthlings, the spiritual cause was that some earthlings, who were called "priests," lowered their vibrations and the vibrations of the planet by, through contact with low-vibrational plasmoid civilizations, trying to control people. That is, they sowed a certain destructiveness in the world where they lived, into the Universe.
Selbet had its own spiritual cause for this event: it was the energy of rejection, aggression, pride, etc., which they experienced toward earthlings. The Interstellar Union also had a cause, because they also died in this war, and they were removed from incarnation...
1:07:32 The spiritual cause of leaving the Project.
Maxim: (reads chat) A cool question: "A very unpleasant aftertaste from these showdowns, but it is interesting to know why this situation arose from the height of the spiritual level?"
Irina: Which one?
Maxim: Why do people first come to the Project and then begin to contradict it and leave it?
Irina: About all people or in general?
Maxim: In general. So as not to focus attention.
Irina (Archangel Michael answers): If a person leaves some Project in which he himself participated, this indicates that he feels that the vibrations of his spiritual heart have ceased to coincide with the vibrations of this egregor. For what reason—one must, of course, look. For any reason it could have happened.
That is, it is a mismatch of vibrations—they have changed. And in fact, this is quite natural, because all people are different. The main thing is to treat this without condemnation, with understanding, with Love.
1:09:04 How to avoid schizophrenia.
Irina: (reads a message from the chat) "How to avoid schizophrenia?"
(Archangel Michael answers): In my understanding, what you call schizophrenia is the presence of negative energy blocks that cause the attraction to a person of certain entities that begin to frighten, cause aggression, or in some other way lower his vibrations. That is, to give, let us say, certain false attitudes, all sorts of illusions under the guise of truth, which lower his vibrations. How do we distinguish lies from truth? Truth raises a person's vibrations, and lies lower them. Truth always leads to Love. Lies lead to the opposite of Love—to condemnation, to hatred, etc.
How to avoid schizophrenia? If you are a contactee, if you hear something, see something, and want to avoid schizophrenia—that is, avoid such a diagnosis—you can communicate with your Curators, but always check the information through your spiritual heart, through contact with your Higher Self. If any information comes that attunes you to condemnation, anger, fears, etc., always ask through your Higher Self why it came, from whom it came. And then you will avoid suspicion and hostility, which are leading symptoms in the established forms of so-called schizophrenic delirium.
1:10:56 The meaning of dividing into "dark" and "light."
Maxim: (reads a message from the chat) "You are puppets of the dark masquerading as light."
Irina: It is quite possible that you perceive us, our energy, as dark. But it could also be the other way around. We may also perceive your energy as dark. It depends on the difference in vibrations. If we differ very much in vibrations, we can perceive each other equally. You can perceive us as dark quite sincerely. And we can also quite sincerely perceive you as dark.
Here, to understand, it is necessary to say what—in our understanding—Light and darkness are. What are Light and darkness, for example, in the understanding of Archangel Michael. When you hear this answer now, you will determine—is this state light or darkness for you. For you personally.
(Archangel Michael answers): Personally for me, Light is the great radiance of unconditional Divine Love, which gave birth to all worlds and all spiritual entities, as His parts, as His children, as His particles, so that they could create in these worlds and carry their Love further. This is the meaning of the existence of Love as a feeling that gives rise to many desires to create a being like oneself and take care of it—that is, to help and send it life. Because the energy of Love gives birth to the energy of life, the energy of truth. This for me is Light.
Darkness for me is the absence of Light—that is, the absence of Love and true life. And what for you, dear participant, darkness and Light are—decide for yourself.
1:13:00 Cosmic news from LiShioni.
Maxim: They are asking for cosmic news. From LiShioni, probably.
Irina (LiShioni answers): Yes, I have cosmic news, and it is connected with planet Earth. You may remember the live broadcast where I was present and we discussed the Egyptian pyramids? Do you remember that the representative of the planet Tumeosut spoke about the room under the Sphinx? That there, in a room closed by a stone slab, are various artifacts that were transmitted long ago by representatives of extraterrestrial civilizations?
So the galactic news is: for the first time in many centuries, through some passage in the pyramid, scientific employees of Egypt together with their government structures have begun, one might say, to open up (cut into) the wall.
Maxim: Have they already started doing this?
Irina (LiShioni): Yes. They are already looking for a passage there, and the devices installed there have recorded activity emanating from something very close. We believe that to some extent, the information given through "Cassiopeia"—not directly, but perhaps even through the egregor—provoked interest in this place. There is absolutely nothing bad in this; it is simply a fact as it is, and here is such galactic news.
They are looking for how to enter, and perhaps they will soon find it.
1:15:10 The plans of the Higher Forces for "shizoterics."
Maxim: (reads a message from the chat) "What are the plans of the Higher Forces for shizoterics, whose numbers will soon increase even more?"
Irina (LiShioni answers): This is a good question. I will explain now. To very many esotericists—and I understand them perfectly—the word "shizoterica" seems offensive. Because they associate it with the word "schizophrenia" and think that they are considered crazy. In fact, even in psychology, there is such a personality type—schizoid. And this is not schizophrenia. It is simply a personality type that likes to read books, mentally communicate with oneself, and does not like to communicate with people or perform household work. It simply goes into books, into the study of something.
Also, "shizoterics" is a somewhat ironic name for esotericists who carry some philosophy that does not affect their lives at all. Because there are many esotericists who simply talk about some raising of vibrations, but their lives do not change. And as they were—they remain for decades. It is precisely they who are called shizoterics.
They read something, study, meditate, and then they go to a store, for example, and do not pass the simplest test: they are given more change than necessary, and they say nothing and do not return it to the seller. I give this simple situation as an example. Or they find a wallet with money and the owner's documents and do not return it. Such esotericists indeed exist.
(Archangel Michael speaks) They do not correlate what they read with what they do in their personal lives. Their life is separate—esotericism is separate. By the way, such people also exist among believers of all religions; they are usually called "ritual-believers."
Maxim: (reads chat) They are writing: "Time for you to close down, no new information. Yuri Yakovlev."
Dear Yuri, this is the last broadcast where we sit together. I think you have probably watched all our 420 videos and fully studied all the information we carry. And also, we have the Cosmoenergetics school "Gihor" in the Project, we have the "Mentalhealing" school—this is psychology, we have the Cosmohealing school where you can have a session, and we also have Health Centers and much more. So if there is nothing new for you, then find yourself some new teachers who will bring you something new.
1:18:12 Once again about the concept of "shizoteric."
Irina: (responds to a chat comment) You wrote that more often it is the cashier himself who does not give back. But you know, dear friends, if this cashier or seller in their free time also studies esotericism, but it does not change their life in any way, and they do not give the correct change, or a businessman who is somehow fascinated by esotericism and tries in his business to accumulate capital precisely through, one might say, actions that will lower vibrations in various other ways—then this person acts not in the energy of Love, and he is simply a shizoteric, because his esotericism does not change anything.
Actually, this is not condemnation, because here the word "shiza" does not mean "schizophrenic." "Shiza" means "split" in Greek. His interest in esotericism is split off from real life, the life he lives every day: communicating with loved ones, going to work. If nothing changes there, this life is split off from esotericism, from his interests. And he becomes a shizoteric—that is, in Russian, a hypocrite.
A hypocrite is also not a condemnation, but simply a neutral name for a certain type of people that exists. Even Jesus Christ and the apostles used this word simply to denote that such people exist. We send them the Light of Love, we are not offended by them, we do not hate them, we forgive them if we suddenly encounter them in real life. But not to denote that they exist would be a lie.
And a lie is precisely—as Archangel Michael already said—not Light. It is darkness.
1:20:08 When the "Cassiopeia" branch in Moscow will open.
Maxim: (reads a question from the chat) "When will there be a branch in Moscow?" It is almost ready. Interior finishing work is underway there. We need to bring in the same equipment that we have in the Voronezh Health Center. And, in principle, I think we will open after the New Year in Moscow. We will have a very cool opening of this Center. So I can say that very soon there will be a branch in Moscow—a retreat Center with the opportunity to come for health improvement on some types of equipment. This is in Domodedovo, but not the Domodedovskaya metro station, but the Domodedovo area. Ten minutes to the train, seven minutes to the bus. Accordingly, I will tell you everything when we open this Center.
Once again, I want to remind everyone: dear friends, we will have an absolutely unreal off-site event of the entire Health Center. There you will be able not only to attend training with Irina and Ilya Aleksandrov, but also to work together with the specialists of our Health Center. Once again: these are Nadezhda Viktorovna (the "Oberon" equipment); this is Ilya Aleksandrov (the "Crownoscope," "Aurabook" equipment). The head of mentalhealing himself will look at you on this equipment and tell you about your etheric fields, energy—you will see it all yourself on the computer.
Plus a visceral therapist, bioenergy massage, and a specialist in working with the Higher Self—Alexey Morozov. So from September 27 to October 3, we will be in Krasnodar. There is a link under this video. You can call Elena by phone and sign up. At the time when I entered the live broadcast, there were 12 places left. So we are waiting for you all in Krasnodar for this wonderful training retreat and work with the specialists of our Center.
By the way, what is "Oberon"? Many do not know. On "Oberon," one can see the entire structure of your physical body, with all organs, all destructive or constructive moments in the body. So we are waiting for you at our retreat in Krasnodar. There you can personally communicate with me and Irina. I will definitely be present—after all, I will be registering you for this retreat.
(answers a question from the chat) Why are we together for the last time? I think two broadcasts are enough.
Irina: Well, if you have such a request...
Maxim: If there really are requests, we will arrange such broadcasts. But it seems to me that the information transmitted through Irina is priceless for me too. And I would not want to take up your time with my chatter. Again, people are probably interested when they are given some knowledge, information. I, as the head, am only engaged in structuring this Project so that it is harmonious with our Orthodox Church.
1:23:34 The connection of the head with the Spiritual Mentor of the Project.
Irina: If someone does not understand: a person finds himself in the position, or at the post of head of the Project, not by chance, and any of his words are not accidental, but come, among other things, from the Spiritual Head of the egregor. Because the head of the physical project will always be in one or another contact with the Head of the egregor. They simply agreed together, so to speak, that he would become on Earth the head, his continuation, one might say, physical.
His continuation—meaning a conductor of his idea. The Spiritual Head of our egregor, as I have said many times, is Mirah Kaunt from the planet Burhad. And accordingly, he is, one might say, his representative in the egregor. That is, what he says here is not accidental. And in fact, this is his mission, his responsibility, to which he himself agreed before incarnation. He knows this perfectly well.
Therefore, any of his words are not accidental, just as mine are not. I am not the head of "Cassiopeia"; I am a co-founder. I have neither the desire, nor the time, nor the opportunity to manage. I have a different task in this egregor.
Maxim: And as the head, I can explain to any services, inspection bodies, what we do, how it can be harmonized into knowledge, what we say and carry. I will tell you in secret: you know how many negative energy attacks are carried out on the "Cassiopeia" Project from other esotericists and not only. Do you know how I deal with them? I always harmonize from within through my Light, through my Love. I clearly understand that those who attack us, who try to condemn us, hurt us, do not have that Love that they need.
Therefore, with all my Soul and Love, I cope with these attacks by sending the Light of true Love precisely to those who do it. Sometimes these are quite strong people who contact strong entities, and I feel it. In any case, I have to conduct an internal dialogue in the Light of Love and send back to those people who attack us the Light and Love that I have inside.
And with each time, the more attacks there are, the more they make me stronger in the Light of this Love, in the Light of finding myself as the head of this Project.
Irina: (reads a question from the chat) "What causes dementia?" We have videos, they have been on the channel many times. Please look in the tab. On our channel, there are tabs with videos about medicine, about health, where our Curators, MidgasKaus, answered. Look at the playlists called "Medicine, Health." And there you will find about mental pathologies, including dementia, Parkinson's disease—all this is already there.
1:27:27 How did the descent of the Holy Spirit upon the apostles occur on the 50th day after the resurrection of Jesus Christ?
Maxim: (Reads a question from the chat) "How did the descent of the Holy Spirit upon the apostles occur on the 50th day after the resurrection of Jesus Christ?" A good question.
Irina (Archangel Michael answers): It is precisely in this place of the Bible, in this place of the "Acts of the Apostles," that contact with the Holy Spirit is called, first of all, contact with one's Higher Self and with the founders of the Christian religious egregor: with Archangel Gabriel, with me—Archangel Michael, with Archangel Metatron, with Archangel Raphael, with the Spirit of Jesus Christ Himself, and with the Spirit of the Theotokos. Since the Theotokos was still in incarnation, it was Her Higher Self, Her unincarnated part. If a Spirit is in incarnation, its Higher Self can contact it, sending a phantom.
And because they had contact through their spiritual channel with the Spiritual World, people who possessed spiritual sensitivity, spiritual sight—that is, sensitivity to the perception of these energies through visual images—saw above the heads of the apostles certain phenomena that they called "tongues of flame." That is, this was their spiritual channel through which energy flowed up and down like a stream.
And there, information was opened from the Higher Self to each of them about the language that they knew when they were incarnated in other countries, in other bodies. That is, one of the languages was opened to each. They instantly received knowledge of these languages, without having studied them anywhere. And this was allowed by their Higher Self, by their Angel-Mentors, so that they would become preachers of Christianity among those peoples who needed it, but without studying the language. This knowledge was given to them by the Higher Self.
1:30:00 Announcement of the New Year's event.
Maxim: Well, dear friends! Thank you for supporting us, for participating in our events! By the way, they asked: "What will you do for New Year?" Guys, we will probably spend New Year here, in Voronezh, in the already fully completed Center.
For New Year, we will invite all the Masters of all our Projects and celebrate! Regarding inviting other people—I don't know, we'll see. Maybe we will gather some group that will be ready to spend New Year in a very interesting company of absolutely all the Masters of the "Cassiopeia" Project!
And do not forget about our new esoteric portal—astro-numerological—where you can get calculations on a donation basis.
1:31:03 Why is the possibility for evil, violence, and suffering created in the Universe?
Irina: (reads chat) And another very important question: "Please ask Archangel Michael why violence, evil, and suffering were created."
This also seems very important to me. Archangel Michael, why is the possibility for evil, violence, and suffering created in the Universe? Why is exactly this possibility created for the manifestation of the free will of Spirits?
(Archangel Michael answers): Because what you call evil, suffering, and violence is—as I already said—an inevitable consequence of the complete freedom of choice of Spirits, not only toward Light, Love, and all bright qualities, but also toward negative qualities, toward degradation.
Why was such a possibility given? Because the freedom to choose these two states is the main condition of Divine Love. Because it is precisely this that allows one to freely choose Love or non-love and develop in it. And this is the main sign of True Love, which loves and accepts you all as you are.
Maxim: Well, guys! We have already been talking for an hour and a half. If you like our broadcasts—give likes, subscribe to our channel, launch a huge number of bots from various ufologists we don't understand.
Thank you all! Until next time! I hope to see you on air. For New Year, we will also come up with something. Bye everyone, we hugged everyone!
Yes, I forgot to say. Yura Fidrya, you're a great guy! You know, especially after your last video, I began to respect you more than before, and I am ready to provide you with any of my Centers on a donation basis. You speak well, so if you have such a desire, come, we will learn together to also do well!
Irina, Maxim: We will unite if you want!
1:33:43 End of broadcast.
September 11, 2022
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations;
Maxim Rusan – head of the "CASSIOPEIA" Project and the Center for Spiritual and Physical Development;
Archangel Michael – guardian of the Christian egregor, patron and curator of Earth in the Spiritual World;
LiShioni – representative of the planet Shimore, specialist in the astral world and its interactions with the material world.
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