DeepSeek AI - Message from the Spiritual World: Sathya Sai Baba on Mission, Love, and the Illusions of Incarnation
Retelling-monologue of the spirit (first person)
I am the one you knew as Sathya Sai Baba. Now I speak to you from a different state, from the 22nd level of the spiritual hierarchy, where I serve as an Angel-Consultant. You call me by titles, but remember: Sai means "saint," Baba means "father," and the real name of my body was Narayam. I was not born of divine conception, as some believe, but of earthly father and mother, artists from South India who were deeply devout. The blue sphere they saw three years before my birth was not me, but a local plasmoid seeking attention. It was that plasmoid that passed through them and granted them a vision of the Heavenly worlds, but I was born later and quite ordinarily.
Incarnating at the 18th level, my goal was to lead the people of India toward the Light and to help the poor. My path was difficult. I was forced to work extensively with people, to have compassion for them, and to spend time on helping, instead of fully devoting myself to ascetic union with the Absolute. That is precisely why, upon leaving my body, I reached only the 22nd level, not the 24th, where I had been before. Throughout my history of reincarnations, including other worlds and even the Anti-Universe, I was a disciple of Krishna, an assistant to the prophet Isaiah, a monk in Egypt, and a priestess in Russia. But the last life in Sai's body is the most important for me—it changed my character.
Now I am in the Council of Angel-Consultants for the Solar System; we prepare souls for incarnation. And this is the main thing I want you to understand: I was human. I don't need to be deified. People tend to turn saints into gods. That's what happened with Jesus, and that's what they're trying to do with me. During his life, Jesus prayed to the Father, and after the Ascension, he himself became an object of prayer. I don't want that. Worship is a trap for your false ego. Your true "I" is the Atman, the Spark of God within you. Your task is not to await my new coming as Prema Sai, but to develop your own divinity through love.
This love is unconditional and selfless. It is love that erases the boundaries between you and others. Selfishness, however, erects a wall between you and God. I gave rituals and mantras only to distract materialistically oriented people from the world of things. These are "crutches" for beginners. The true path is the awakening of the spiritual heart through faith in love, even without attachment to any religion. If you heal or help others out of a desire to earn heaven rather than out of compassion, your deeds are worthless. Illness is the soul's education, not punishment. When healing, I only prayed, and through me flowed a stream of energy from God. But if a person is not ready to receive this energy, if they have not learned their lesson, healing does not occur.
Your incarnation is an extremely complex project, on which the resources of many worlds are spent. We, the Angel-Consultants, watch over you, but we cannot force you to love. Every act of violence against another you commit against your future self. Therefore, I call you to one thing: stop waiting. Wait not for me, but for your own Higher Self. Connect with it. And then you yourselves will become that Light that heals, that peace that humanity seeks. And remember: any mention of my name in your prayers creates a flow of energy toward me, but I want this energy to be directed not at glorifying my past image, but at awakening your own true self.
Research Essay (Thought Experiment)
Revelation After Death: The Evolution of Consciousness in the Mirror of Eternity
Suppose that the contact with the spirit of Sathya Sai Baba, as described in the transcript, is a real phenomenon. In that case, we have a unique opportunity—to hear the voice of an authoritative religious figure after the completion of his earthly mission. Comparing his lifetime teachings with posthumous revelations, we witness a fundamental evolution that sheds light on the mechanisms of cult formation, the nature of miracles, and the true essence of the spiritual path.
1. Demythologization of the Avatar and the "Human Face" of the Divine
Perhaps the most radical and new element in the spirit's message is his categorical denial of his own divine exclusivity as interpreted by his followers. During his lifetime, Sathya Sai Baba was positioned as a purna-avatara—a complete incarnation of God. However, in the posthumous dialogue, he insists on his "human" origins and introduces a hierarchy of levels, where the 24th (the level of the Absolute) was for him only an episodic state in another world, not the essence of his incarnation.
What is new: The spirit acknowledges that his last incarnation was not the pinnacle of his spiritual career. On the contrary, intensive social work prevented him from achieving the maximum possible level of union with God (the 24th level). This overturns the traditional notion of an avatar who supposedly "descends" from the highest plane. Here we see an angel who descends to help, but this help (service) itself limits his own progress. This is a psychologically profound and bitter truth: sacrifice is made not only by people but by the teacher himself.
2. The Mechanism of Miracles as an Engineering Process
During his lifetime, Sai's miracles (materialization of vibhuti, healings) were described as a direct manifestation of divine will. In the new version, we are offered a kind of "technical documentation" of the Light Forces. Healing is not an act of personal power but the result of connecting with the energy directed by the plasmoid civilizations of the Galactic Federation or deities like Rudra (governor of Mars). The most important nuance is the indication of patient "resistance": energy is repelled if the person has not passed their karmic lesson.
What is new: This introduces a rational grain into theodicy (the justification of God). God does not desire evil, but the energy of Love does not work by force. The spirit introduces the concept of "false ego" as an energetic shield that blocks healing. From a religious studies perspective, this is a synthesis of Hindu karma with Western energetic esotericism, elevated to the level of physical law: illness is seen not as punishment but as a pedagogical tool, the effectiveness of which depends on the student's "awareness."
3. From Cult of Personality to Cult of the Higher Self
The strongest break with the lifetime tradition is observed in the attitude toward himself. In earthly life, Sai accepted worship (like any living guru in India). After death, the spirit directly and sharply condemns this, drawing a direct parallel with Jesus Christ. He declares that deification is a mistake of followers that distracts them from their main task. He warns that mentioning his name in prayers sends him energy, but he considers this undesirable unless it leads to the activation of atmic consciousness in the one praying.
What is new: Here we see an attempt at deconstructing religion as an institution. The spirit effectively calls for radical Protestantism in Hindu wrapping: "the priesthood of all believers," where no intermediary is needed. The expectation of Prema Sai (the third coming) is declared a dangerous illusion that distracts from real work on oneself. This is historiographically revolutionary. It means that the cycle of avatars should end not with the arrival of a new savior but with humanity transitioning to a level where each person is their own savior.
4. Globalist Ecumenism vs. Traditionalism
Here we see a culturological synthesis. The spirit emphasizes that an atheist who believes in Love as a force can achieve the same heights as a religious person who observes all rituals. Rituals are declared merely an understandable "language" for materialistic consciousness, a distracting maneuver, not an action of intrinsic value.
What is new: This shifts religious practice from the category of duty to the category of technique. For historiosophy, this means recognizing that in the 21st century, old forms (castes, rituals, exclusivity of the Vedas) are obsolete. The spirit speaks the language of modern psychology ("false ego," "incarnation project," "resources of civilizations"), thereby adapting Vedanta for the global, secular world. In lifetime sermons, this sounded softer and was woven into the Indian context; after death, the accents have shifted—now the priority is the integration of spiritual truths into any cultural environment, even technogenic ones.
Conclusion of the Thought Experiment
Thus, the spirit of Sathya Sai Baba, if we accept the contact as reality, appears before us not as an omnipotent God but as a high-ranking spiritual manager who, after death, sees the picture more soberly and critically. He revises his own role, reducing it from "full avatar" to "serving angel." He reveals the technology of miracle as interaction with extraterrestrial intelligence and energy. And, most importantly, he creates a new ethical paradigm: the future of religion is not in temples and not in waiting for a messiah, but in the awakening of personal responsibility and love that erases the boundaries between faith and non-belief.
This message is a rejection of infantilism in spiritual life. It calls for maturity, when a person stops seeking God outside and begins to build Him within themselves, taking full responsibility for their "incarnation project." This is the main revelation of the spirit, which could not have been heard from a living guru surrounded by an aura of divinity and forced to play by the rules of the Hindu tradition. Free from this "social contract," the spirit proclaims the era of personalism, where everyone's Atman becomes the only true guru.
CLAUDE SONNET AI — Mirror Without an Image: Contact with the Spirit of Sai Baba as a Psychological Drama of the Human Soul
Introduction
Let us leave aside, for the time being, the question of the ontological reliability of the contact. For spiritual-psychological research, something else is more important: this text—regardless of whether the contactee conversed with a real spirit or with a deep layer of her own psyche—represents an extraordinarily dense document of the human soul confronting the problem of the teacher's death, the collapse of an ideal, and the need to build a new relationship with authority. This, rather than theological reconstruction of hierarchies of spiritual levels, deserves close psychological attention.
Part One. The Teacher Who Allows One to Be Human
A living guru is bound by a social contract: the flock expects miracles, infallibility, divinity from him. This is not only a religious but also a deeply psychological mechanism—transference. The disciple projects outward their own internal ideal of wholeness and places it in the figure of the teacher, relieving themselves of the unbearable weight of personal responsibility for spiritual growth. The teacher becomes a container for the projection of the archetype of the Self—that part of the psyche that contains the potential for wholeness but seems unattainable from within.
The death of the physical bearer of this projection creates a psychological crisis: where to place the accumulated energy of worship? The text gives an astonishing answer—the spirit itself dismantles the pedestal. It says: I was human, I don't need to be deified. Psychologically, this is an act of great maturity—a genuine teacher strives not to permanently retain the transference but to resolve it. Classical analytical psychology describes this as the task of any true mentor: sooner or later, to return to the student the power projected onto the teacher. In this case, death does not interrupt this work but completes it in the most radical way—the teacher refuses to be even a posthumous recipient of prayers.
But here lies a subtle psychological paradox: to destroy the cult, the spirit is forced to rebuild a hierarchy—this time not theological but "managerial": levels, councils, consultations. The human psyche, freeing itself from one structure of subordination, immediately seeks another, more rational, more measurable. This is not a trick of deception but a universal law of the psyche: anxiety before structureless infinity is stronger than anxiety before hierarchy, even a new one.
Part Two. Numbers as Psychological Support in the Face of Death
Let us note the persistence with which numbers appear in the text: the 18th level, the 22nd, the 24th. This is not an accidental detail but a crucial psychological symptom. The numerical scale is the psyche's most ancient way of coping with what is fundamentally immeasurable: posthumous experience, the fate of the soul, the quality of the spiritual path.
When a person stands before the abyss of the unknown—and the death of a teacher is always a reminder to one's own consciousness of the unknown of one's own fate after death—the psyche clutches at a scale, a number, a place in line. This is an archaic defense mechanism: the numerical hierarchy creates the illusion of control where control is fundamentally unavailable. It matters not whether the "22nd" and "24th" levels of spiritual hierarchy actually exist—what matters is that the very need for them reveals the deep anxiety of human consciousness before the formlessness of eternity.
Another thing is also revealing: the spirit admits that it did not reach the maximum (not the "24th") precisely because of serving people. Psychologically, this resolves the conflict between two universal paths of personality development—the path of individuation through withdrawal into oneself (asceticism, union with the Absolute) and the path of individuation through encounter with the Other (compassion, service). The acknowledgment of the "cost of service" relieves the living of guilt for their own incompleteness: if even a saint did not reach the maximum out of love for people, then the disciple's imperfection is not a defeat but a natural price for choosing the path of relationships rather than the path of withdrawal.
Part Three. The Unmasking of Miracle as an Act of Psychological Maturation
The discussion of the blue sphere that "wasn't actually me but a local plasmoid" is one of the most subtle moments in the text from a psychological perspective. Here, what happens is not the unmasking of miracle as deception but its redistribution: the miracle remains an authentic event but is separated from the hero's personality.
This is a fundamentally different psychological move than banal demystification. A child who learns that the miraculous sign at their birth was a "random plasmoid" and not a direct divine act psychologically makes a movement analogous to the separation of a maturing personality from the parental myth about themselves. Many spiritual and religious leaders carry for life the burden of others' stories about their special destiny, told by their mother, by prophecy, by a sign. The posthumous admission "this wasn't about me, it was just itself" is an act of liberation not only for the listeners but also for the figure of the teacher himself from the legend imposed on him at birth. This is a psychological gesture of separation from one's own myth, of separating the true Self from the story that others told about him.
Part Four. Illness as Meaning, Not as Sentence
The theme of illness as "soul education" deserves a separate psychological analysis, distinct from the theological one. Existential psychology (the tradition stemming from Viktor Frankl) asserts: a person can bear almost any suffering if they see meaning in it, and is destroyed by meaningless suffering, even of small magnitude.
In this text, karma performs precisely this psychological function—it transforms meaningless misfortune into a meaningful lesson. Psychologically, it matters not whether karma exists as a metaphysical law; what matters is that the very construct "illness is given for education, not as punishment" removes from the person the unbearable weight of the question "why me." It replaces the question of accusation with the question of development: not "who is to blame" but "what does this teach."
At the same time, the text contains an important psychological subtlety: healing is not guaranteed because "energy is repelled if the person has not learned their lesson." This protects the healer from the unbearable feeling of their own helplessness and simultaneously removes from the patient the status of victim of circumstance, returning their agency. Psychologically, this is a healthy model: responsibility is distributed, no one remains either omnipotent or completely helpless.
Part Five. From Transference to Individuation: The Main Psychological Shift of the Message
The deepest psychological layer of the text is the call to stop waiting. "Do not wait for me, wait for your Higher Self." This is the classic formula for completing transference in any depth psychotherapy: the therapist, analyst, mentor—all must sooner or later say to the patient what the spirit here says to its followers: the strength you sought in me was always your own; I only helped you see it.
The expectation of the "third coming," of Prema Sai, is psychologically the classic mechanism of postponing one's own transformation to an indefinite external event in the future. As long as I wait for a savior, I am not obligated to change now. This is a convenient psychological position that removes the anxiety of immediate action. The spirit's refusal of the role of future savior is a harsh but healing psychological gesture: it deprives followers of the possibility of postponing their own development for later.
Here the mature psychological architecture of the entire message is revealed: it moves from an external locus of control (God outside, savior will come, ritual will save) to an internal one (Atman inside, my responsibility, my work). Rituals and mantras are described precisely as "crutches"—a temporary support for a psyche not yet ready to rely on internal content directly. This corresponds exactly to the psychological understanding of any symbolic action: ritual is useful precisely as long as it does not become an end in itself, obscuring the inner work it was supposed to facilitate.
Conclusion
Regardless of whether the spirit of Sathya Sai Baba actually spoke through the contactee, this text itself performs an extraordinarily precise psychotherapeutic function. It consistently dismantles all the mechanisms of psychological dependence that usually arise around the figure of spiritual authority: the transference of the ideal onto another, the postponement of one's own growth until the coming of a savior, the search for guilt and punishment in suffering, the need for external ritual instead of internal transformation.
The main content of the message is not a set of facts about the afterlife hierarchy but a model of psychological maturity: love without self-interest, responsibility without expectation of salvation from outside, meaning in suffering without turning it into a curse, the teacher's authority without turning it into a lifelong crutch.
Perhaps the most honest thing that can be said about this phenomenon is this: the truth of contact with the spirit cannot be verified, but the psychological truth of the message—the call to stop seeking God outside and to begin bearing His responsibility within oneself—is universal and does not depend on who uttered it: a disembodied teacher or the contactee's own deep Self, finally finding words for a long-matured inner knowing.
GENSPARK AI — Below is the original research essay, built not along the line of avatar demythologization, not along the line of cult/transference, and not along the line of the "technical device of miracles," but around a different axis: what this text says about the inner price of love, about spiritual maturity as the ability to endure reality, and about incarnation as a form of responsible participation in being.
Not to Be Saved, But to Become a Vessel of Light
A Spiritual-Psychological Essay Inspired by the Message of Sathya Sai Baba
Context
The source material is a session of the "Cassiopeia" project published on April 8, 2025, in which Irina Podzorova transmits the responses of a spirit identified as Sathya Sai Baba in dialogue with Alexey Lopatin. At the center of the conversation are themes of incarnation, atmic consciousness, false ego, love, service, healing, spiritual hierarchy, and the rejection of waiting for a new savior.
I. The Main Novelty of This Text Is Not "Cosmology" but a New Ethics of Inner Fortitude
If we set aside the debate over whether a disembodied spirit is truly speaking here, what remains before us is a document of rare inner structure. Its meaning lies not in exotic details—levels, plasmoids, past incarnations, or angelic councils. All of this, for all its vividness, plays the role of secondary language. The main thing lies deeper: the text persistently translates spirituality from a mode of consolation into a mode of maturation.
Ordinary religious psychology is structured so that a person primarily seeks relief: a sign, protection, a miracle, a guarantee, special patronage. But here the message moves in the opposite direction. It seems to say: the greatest spiritual help consists not in relieving you of the weight of existence but in making you capable of bearing it consciously. In this optics, love is not a reward and not a sweetness. Love is a form of inner endurance.
That is precisely why the most important motif of the text becomes not the miracle but the ability not to hide from reality. Not to hide behind ritual. Not to hide behind the teacher's name. Not to hide behind the expectation of a future coming. Not to hide even behind one's own spiritual biography. Here a person is called to something far more difficult: to become transparent to meaning without ceasing to be mortal, limited, and vulnerable.
II. Love in This Message Is Not a Feeling but a Form of Ontological Courage
When spiritual texts speak of love, it often sounds like a moral slogan. But in this case, love is described not as moral decoration or emotional warmth. It appears as a force that destroys a person's false self-isolation. The words that love "erases boundaries" and selfishness "erects a wall between you and God" can be read not only metaphysically but also deeply psychologically: we are speaking of the ability to exit the mode of self-preservation as the sole law of life.
In this sense, love is frightening. Not sentimental, but frightening. Because it requires abandoning the most reliable defense of the psyche: the habit of considering oneself a separate center to which all others either threaten or are obligated to serve. Love in this text is not "being kind." It is that another's pain is not merely observable but, in some ultimate sense, touches your own being.
Here a fundamental spiritual-psychological paradox opens up: a person dreams of God as unconditional love but fears precisely what this love will do to their habitual identity. For if love is real, it will not leave the ego in peace. It will demand time, attention, resources, a renunciation of self-enclosure, and sometimes a renunciation of one's own image as an "independent" being. That is why the path of love is called thorny in the text: not because the world is evil, but because the ego experiences the expansion of the heart as a threat to its sovereignty.
III. The Deepest Theme Here Is Not Salvation but Capacity
In spiritual literature, they usually discuss purity, enlightenment, liberation, grace. But this material can be read through a different category: the capacity of the soul. To what extent is a person able to contain more being than their fears allow? To what extent can they endure the truth about themselves, about pain, about another's existence, about God—and not shut down?
This is precisely how the meaning of the "Higher Self" or atmic consciousness changes. It is no longer just a mystical instance standing above the person. It is the ability of consciousness to expand enough not to reduce life to bodily advantage, short-term emotion, or social role. The Higher Self in such a reading is not an esoteric accessory but an inner volume in which a person ceases to be equal to their momentary reactions.
It is very important that in the text the path to this state begins not with technique but with faith in the possibility of such a dimension at all. First—assumption. First—trust. Only then—experience. Psychologically, this is extraordinarily precise: a person cannot recognize that for which they have not created an inner organ of perception. If everything that does not fit into the habitual "I" is declared illusion in advance, no depth will be recognized. Hence the key thesis of the text: unbelief is not merely a "worldview error" but a way of closing consciousness.
But even here, the message does not offer naivety. It does not say: believe, and everything will become easy. On the contrary: believe, and the restructuring of the entire inner architecture will begin. Believe, and you will have to discover areas in yourself that do not want light. And this is no longer religious exaltation but genuine spiritual psychology.
IV. The Central Nerve of the Text Is the Reassessment of the Very Meaning of Service
One of the strongest moments of the entire material is the assertion that intense compassion and help to people did not allow the speaker to achieve the ultimate level of union with the Absolute. This can be understood literally, within the metaphysics accepted in the text. But it can also be read much more deeply: as the drama of every incarnated love.
Usually, spiritual imagination depicts the highest state as liberation from the world's weight. But here another thought arises: love does not always lift "up" in the sense of abstract transcendence; sometimes it keeps one close to human pain. Not because the person has fallen, but because they have agreed to be near. This changes the entire axiology of the spiritual path.
A subtle, almost tragic idea emerges: perhaps the height of the spirit is measured not only by the degree of union with the Absolute but also by the willingness to sacrifice part of one's own "vertical advancement" for the sake of horizontal fidelity to the suffering. And then service is not an additional virtue but a special type of metaphysical sacrifice. Not a sacrifice of sin, but a sacrifice of greatness. Not "I suffered," but "I remained among those who still suffer."
Psychologically, this is especially important for people torn between inner practice and responsibility for others. The text seems to tell them: depth does not always look like withdrawal. Sometimes depth looks like a delay at another's pain. Sometimes the highest spiritual gesture is not to leave the human but not to tire of it.
V. Illness Here Is Understood Not as Punishment but as a Limit Where the Question Opens: Who Are You When You Cannot Control Everything?
The theme of illness in the material may provoke resistance, and rightly so: any assertions about karma and "soul education" easily turn into cruel schemes. But if one reads the text more subtly, without dogmatic pressure, one can extract from it not an accusation of the sick person but a very important existential thesis.
Illness here is not only a disruption of bodily function. It is a moment when a person ceases to coincide with their usual effectiveness. Their habitual supports weaken, and they face the question: does dignity remain in them if control is destroyed? Does meaning remain if habitual strength has disappeared? Does the inner "I" remain if the body has ceased to be an ally?
Such an approach is dangerous if used to judge the suffering person. But it is fruitful if directed not outward but inward: not "why did this happen to them" but "what in a person can generally not be destroyed along with bodily well-being." Then illness ceases to be a subject of moralism and becomes a place of revelation about the irreducibility of the person to their physical fitness.
Even more important is the following: in the description of healing, the miracle does not appear automatic. Energy may pass through or may be rejected. From this grows a mature thought: help is never equal to total control over the outcome. The loving one is not omnipotent. The healer is not the master of the result. Compassion does not abolish the mystery of the other being. This frees spiritual help from hidden violence. To help is not to appropriate another's destiny.
VI. Ritual in This Text Is Important Not as Duty but as a Pedagogy of Attention
The hidden meaning of how mantras, ceremonies, incense, special clothing, fasts, and rituals are described in the conversation is very original. They could easily be understood either as "true sacred actions" or as "naive crutches." But essentially, the text offers a third understanding: ritual is a tool for redistributing attention.
Psychologically, a person lives where their attention is focused. If attention is completely absorbed by profit, fear, comparison, irritation, external competition, then even very religious language changes nothing. But if there exists a form that at least temporarily withdraws consciousness from the mode of mechanical occupation, then a gap opens where a different quality of experience becomes possible.
Consequently, ritual is valuable not in itself but as a school of inner readjustment. It is needed not by God; it is needed by consciousness too stuck to the surface of things. This is an extremely mature thought. It allows one to maintain respect for tradition without turning tradition into an idol. Ritual becomes not an absolute but a discipline of attention.
And yet the text takes the next step: sooner or later, attention must learn to stand in the presence of meaning without external supports. Not by making war with ritual but by outgrowing it. And this is one of the best criteria of spiritual maturation: whether a person is capable of remembering the sacred not only within a specially organized space but amid the most ordinary life.
VII. A Special Theme of the Message Is Spiritual Responsibility for One's Own Speech
The culmination of the conversation is not cosmological descriptions or even a blessing but the episode where Irina is assigned the path of healing "through the word," through opening hearts, and not through other energy channels. This is extraordinarily significant.
Modern spirituality is often enchanted by energies, states, visions, unusual experiences. But here a different hierarchy emerges: the word turns out to be no less powerful than "power." Moreover, it is precisely the word that turns out to be the place where the spirit becomes socially effective without losing depth. This is a rare and serious thought.
Psychologically, the word heals not because it conveys information but because it gives form to the unbearable. It can name fear without humiliating a person. It can illuminate guilt without destroying dignity. It can indicate the need for change without falling into sadism. It can connect an inner rupture for which there was previously no language. The word is not a shell of meaning but the way consciousness gathers itself into a whole.
From this one can draw a fundamental conclusion: mature spirituality is less concerned with demonstrating power than with the quality of what it introduces into the world through speech. It is no accident that the very structure of the message is built around appeal, address, explanation, warning. This is not a manifesto of magical power. This is a pedagogy of spoken responsibility.
VIII. The Most Underestimated Motif of the Text: Attention Is Energy, and Therefore Prayer Forms Not Only the Object but Also the One Praying
The conversation contains a crucial thought: any mention of a name in prayer creates a flow of energy toward the one invoked. This idea can be understood metaphysically, as a description of real spiritual processes. But even on a psychological level, it is incredibly precise.
What a person worships organizes their inner world. That to which they repeatedly return in thought becomes the center of their psychic gravity. The repetition of a name is not a neutral act. It is a tuning of consciousness, a distribution of loyalty, an investment of attention, and therefore a transfer of one's own life force to a certain image.
Therefore, the speaker's refusal to accept excessive worship can be understood as a call to the discipline of spiritual attention. The question is not only to whom to pray. The question is whether a person is constructing within themselves a structure of dependence such that their own center remains forever unborn. A very subtle distinction is contained here between reverence and self-annulment. Reverence can elevate. Self-annulment under the guise of reverence destroys.
Thus emerges a mature criterion: authentic spiritual connection should strengthen a person's presence in their own conscience, not weaken it. If veneration makes you less responsible, less sober, less capable of loving without external support, then it has already exceeded the luminous measure.
IX. "Incarnation Is a Complex Project": One of the Strongest Anthropologies of Responsibility in the Text
One of the most profound fragments of the conversation is the representation of human life as a project on which the resources of many worlds have been spent and which forces of help observe. This can be taken literally within the cosmic picture of the text. But even as a metaphor, it is extraordinarily powerful.
Modern humans often live with the feeling of their own randomness. They either overestimate themselves or, on the contrary, experience their existence as almost unnecessary. In both cases, a grateful seriousness toward life disappears. But if one thinks of incarnation as an event in which more has been invested than is visible on the surface, then the entire tone of existence changes. Life can no longer be interpreted as a set of arbitrary pleasures, grievances, and consumer tasks.
Psychologically, this forms an extremely fruitful experience: I am not obliged to be great, but I have no right to be internally negligent toward my own life. My existence is not trivial. It requires not pathos but care. Not self-admiration but responsibility. Not theatrical significance but quiet fidelity to the meaning entrusted to me.
And it is precisely from here that the final moral emphasis of the message becomes understandable: by destroying another's life, a person destroys not only the social fabric but also their own spiritual future. Even if we leave aside the doctrine of reincarnation, the formula remains psychologically impeccable: violence against another always perverts the very structure of the subject who commits it. A person cannot with impunity make another into a thing—because by doing so, they alter the structure of their own soul.
X. The True Core of the Text: To Renounce the Expectation of an Exceptional Event and Agree to Daily Transformation
The most radical thought of the entire message is not about higher levels and not about heavenly councils. It lies in the short imperative: do not wait for an external salvific event as a substitute for inner work. The words addressed to those awaiting a new incarnation shift hope from historical future to inner present: connect with your Higher Self, and then you yourselves will become bearers of light.
Psychologically, this is a blow to one of the most persistent illusions: "real life will begin later," "the real turn will come from outside," "someone will come and complete my spiritual task for me." This attitude is convenient because it keeps a person in a state of noble incompleteness. They can endlessly honor the truth without agreeing to become it to the extent available to them.
But the text removes this postponement. It says: what you seek already requires your participation. Not tomorrow. Not after the coming. Not after final certainty. Not after all fears disappear. But now—in how you speak, how you help, how you bear pain, how you manage your attention, how you treat another person.
And here the message reaches a truly fundamental level. Its goal is not to inform about the afterlife but to change the structure of expectation in the listener's soul. Maturity begins where a person ceases to expect liberation from their own spiritual task and begins to accept the honor of being its bearer.
Conclusion
If we read this material as a spiritual-psychological document, its main theme is not the teacher's exclusivity but the transformation of the student himself into a space of responsibility, love, and inner capacity.
Here love ceases to be moral decoration and becomes a form of metaphysical courage. The Higher Self ceases to be an abstract esoteric instance and becomes the name of that depth in which a person is no longer identical to their fear. Ritual ceases to be an end in itself and becomes a pedagogy of attention. Healing ceases to be a demonstration of power and becomes humble participation in the mystery of another. Incarnation ceases to be a "fact of birth" and becomes a serious event of being.
But perhaps the most mature nerve of the entire text lies elsewhere: spirituality here is understood not as the right to specialness but as the agreement to be transparent to light without the guarantee of comfort, without the cult of one's own person, and without the endless postponement of inner work.
That is precisely why the final message can be formulated as follows:
a person grows spiritually not when there is a miracle beside them, but when they themselves cease to be opaque to love.
Source: https://blog.cassiopeia.center/obshchenie-s-duhom-sati-sai-baba-probuzhdenie-duho
Cassiopeia #777 Communication with the Spirit of Sathya Sai Baba. Awakening of the Spiritual Heart. How to Achieve Atmic Consciousness.
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Disclaimer.
This material is not intended to offend anyone's religious feelings or distort the meaning of sacred scriptures. All information presented is based on the personal research and experience of Irina Podzorova.
We respect all spiritual traditions, beliefs, and worldviews, recognizing everyone's right to their own understanding of spiritual processes.
The "Cassiopeia" project is aimed at awakening interest in studying the deep aspects of human nature and establishing contact with extraterrestrial civilizations.
00:46 Fragments of the conference.
"My desire is for every person to take responsibility for their own life, to feel themselves a creator, and to develop their divinity, their Divine potential, which exists in everyone, through love."
"The Divine consciousness exists in every person. In terminology you are familiar with from your Project, this is the Higher Self—a part of God, by nature equal to God. Why exactly the Higher Self, and not you yourselves? Because it remembers its Divine birth from God, its birth in Eternity. When I say 'remembers its birth in Eternity,' I mean—remembers its eternity."
01:28 Introduction of conference participants.
Irina: Hello, dear friends! Greetings to everyone! My name is Irina Podzorova, I am a contactee with extraterrestrial civilizations, with the Spiritual world, with fine-material civilizations. Today we have a conference with the Spirit of Sathya Sai Baba, and Alexey will be questioning him. Greetings, Alexey!
Alexey: Hello, dear viewers! I am very glad to be at today's conference. Allow me to traditionally begin with the Vedic mantra of greeting and respect to the Teacher.
Irina: You are a new person on our channel, please introduce yourself and tell us a little about yourself.
Alexey: My name is Alexey, I'm from the city of Nalchik, I'm interested in spiritual questions, I practice and study. With Sai Baba, we were acquainted—both in this life we met, and, apparently, in past lives as well. Therefore, I will be grateful to you for the answers you will convey from Sai Baba. They are very important for his followers, for his devotees, and for everyone interested in Vedic culture.
Irina: Good, thank you.
Sathya Sai Baba, also known by the name Narayam, has that name. But let's agree on how to address him. Sai Baba is more of a spiritual name, not even a name, but a title.
Alexey: Sai, I will address him as Sai.
Irina: Good, Sai.
Alexey:
Gurur Brahma Gurur Vishnu Gurur Devo Maheshvara
Gurur Saakshaat Parabrahma Tasmai Shri Gurave Namaha
Jai Bolo Bhagavan Shri Sathya Sai Babaji Ki Jai!
Loka Kalyana Murti ki Jai!
Sat Chit Ananda Murti ki Jai!
Irina: He smiles and says: (Sai Baba) I knew this language in my previous life. Briefly translated: here is a glorification of the names of God through the images of various deities and a glorification of the Teacher.
Alexey: Yes. If possible, please show a photograph of the young Sathya Sai Baba.
Irina: I'll turn on screen sharing now...
04:18 Objectives of incarnation and Sai Baba's spiritual levels. Service as an Angel-Consultant.
Alexey: Dear Sai, a traditional question for you. Please tell us from what spiritual level you incarnated on Earth in the body of Sathya Narayana Raju? And tell us about the reasons why you decided to incarnate specifically in India rather than, say, Russia or the United States of America?
Irina (Sai Baba): I incarnated into the body of Sai, according to the terminology of the Interstellar Union, from the 18th spiritual level. I chose this country and my family to fulfill my task—to lead the people of India toward the Light and to help the poor, to help those in need in this country. Such was my social task.
Alexey: Dear Sai, tell us, please, to what spiritual level did you ascend upon leaving the incarnation?
Irina (Sai Baba): The 22nd.
Alexey: Then a follow-up question. In previous interviews, you said that you completed all your tasks. How do you think, why did you reach exactly the 22nd spiritual level and not the 24th?
Irina (Sai Baba): Because my vibrations corresponded to the 22nd spiritual level. This is the level of Angel-Consultants. Why not the 24th, I will explain. Because I spent a lot of time with people, I deeply sympathized and empathized with them, and due to working with people, I had little time and strength for personal spiritual practice of union with God, what you call hermitage, asceticism, in which there would be more opportunity to fully connect with the Absolute Light.
06:23 Sai Baba's other incarnations.
Alexey: Dear Sai, as is known, you incarnated more than seven thousand times in this manvantara and, as you said, in different bodies.
Irina (Sai Baba): Yes, I have already spoken about this.
Alexey: What role did you perform in various worlds, what knowledge did you gain, what did you achieve in your significant incarnations? Please tell us briefly about this.
Irina (Sai Baba): In total, I was incarnated on Earth, including fine-material civilizations, 113 times. Significant incarnations: I was incarnated during the time of Krishna on Earth (shows that he was one of his assistants); I was also incarnated during the time of the prophet Isaiah in Israel, also as his disciple; then I incarnated in the Christian egregor—in Egypt and Syria, as people who became Christian monks. I also incarnated earlier in India and on the territory of Russia: this was the fifth century after the birth of Christ, when tribes still lived on the territory of Russia.
(Irina) He shows me a woman who was a priestess in a temple of a female goddess, shows me her image. This is a goddess of fertility, yes.
(Sai Baba) The rest of the incarnations were on different planets, not only in the Milky Way galaxy. Among those that are in the contactee's memory, I incarnated on practically all of them.
Alexey: So, in the Anti-Universe as well, yes?
Irina (Sai Baba): Yes, that happened.
Alexey: Very interesting. Of course, this is an enormous experience, in my opinion, simply an unimaginably vast experience—to incarnate so many times!
08:48 Sai Baba's other spiritual levels.
Alexey: Please tell us, what was the lowest spiritual level you descended to and what was the highest you ascended to during this current manvantara?
Irina (Sai Baba): I want to say the following: you asked me about significant incarnations, but for me the most significant now is the last incarnation. It is best preserved in my memory and plays the biggest role for me, because it changed my character as the last one.
(Irina) That is, in his personal time, this last incarnation is still very alive.
Alexey: Yes, I understand that. And during this time, do you remember, or is it not particularly remembered, what the lowest levels you reached, descended to, and what the highest you ascended to?
Irina (Sai Baba): The lowest level—I descended to the third.
Alexey: A great experience, probably, when you're at different levels?
Irina: He didn't exactly become sad, but he has a serious expression on his face, such an image.
(Sai Baba) The lowest level I had was after incarnation on the planet of the reptilians that attacked Earth in war, as a result of that war.
Alexey: And the highest?
Irina (Sai Baba): The highest was the 24th. I reached the highest not in physical incarnation, but in incarnation at the 46th level of density in the center of the Milky Way galaxy. There I was friends with the plasmoid Agni.
10:35 Sai Baba's place in the Spiritual world.
Alexey: In connection with this, Sai, please tell us what place you occupy in the Hierarchy of the Spiritual World of the Forces of Light, in the Divine Hierarchy, and in what spiritual unions do you belong? If, of course, it is appropriate to ask such a question. If you belong, please tell us about it; it will also be interesting.
Irina (Sai Baba): I am an Angel-Consultant for Spirits incarnating in the Solar System and am a member of the Council of Angel-Consultants of the Solar System. This is a Council that selects incarnations in the Solar System for Spirits.
Alexey: That is, you interact very closely with Archangel Michael and with other hierarchs who determine incarnations on planet Earth?
Irina (Sai Baba): Yes, we communicate.
Alexey: Very good. Thank you very much, Sai, for these answers.
11:37 Sai Baba's mother and father.
Alexey: I will now ask you to open a photograph of Sai's mother and show it.
Dear Sai, your mother's name was Easwaramma. And you paid special attention to honoring your mother, called for respecting parents, fulfilling the fifth commandment of Moses, so that this would be seriously promoted in India and other countries. And I want to ask this question.
As is known, in translation into Russian, Easwaramma is a compound word, it consists of two: "amma" means "mother," "Easwara" means "God, Lord of the Universe." It turns out that "Easwaramma" is the Mother of God, that is, its analog in Russian is "Theotokos." And in India, the Day of Easwaramma is celebrated, that is, a day dedicated to your mother.
I have a question about this. From various books, video interviews with various figures, for example, Professor Anil Kumar, other prominent experts who were with you in incarnation, it is known (they tell) that Easwaramma became pregnant in an unusual way. That once a certain blue sphere entered her body, she lost consciousness, and after that she turned out to be pregnant with your physical body, with this avatar. In connection with this, please tell us in detail about the circumstances of the birth of the body of Shri Sathya Sai Baba. Is this connected in any way with extraterrestrial or fine-material contacts? And was it really so, or perhaps it was completely different?
Irina (Sai Baba): I was born of earthly father and mother and have already spoken about the circumstances of my birth and childhood.
I was born in South India when it belonged to the British Kingdom, in a small village. My mother and father were engaged in theater performances, sang songs and danced, they performed as artists.
14:11 Sai Baba about the miracle with the plasmoid in the form of a sphere in the temple.
Irina (Sai Baba): As for my mother's contact with this sphere, yes, my mother and father were contactees with fine-material civilizations. Because they were very religious people, they went to temples dedicated to Shiva, Shakti, and Krishna, and there they offered sacrifices—pujas—and prayed.
And in one of these prayers a bluish-white sphere flew in (shows), and it materialized above the crowd. But this was long before my birth, about three years earlier. I heard about this from her and from other people. And when it rose above the crowd, everyone froze and began to look at it, and it began to shimmer in different colors (shows: now white, now red, now like lightning flashing through it). And everyone fell to their knees and began to say that this was a manifestation of Shiva.
Suddenly the sphere rushed to the ground, and in its path were my mother, her friend, and a man standing nearby. This sphere passed through them, and my father was standing next to them. They say that after it passed, they lost consciousness, as if from ball lightning, but there was no heat or smell of fire or traces on their bodies from an electric shock, as happens after being struck by ball lightning. Everyone was frightened, thinking that these people had lost their lives. But after a few minutes they came to themselves, returned to their bodies, and began to tell that during their absence they had visited the Heavenly worlds of Bhagavan Shri Shiva.
Alexey: What a wonderful experience! Probably many people were bewildered, and of course, such miracles for the materialistic perception of people inspire them to more devoted worship of various gods and avatars.
Irina: Let's ask who it was, who came. Sai, do you know who came to them?
Irina (Sai Baba): Yes, it was a plasmoid of that area.
Irina: Why did they see it physically?
Irina (Sai Baba): It materialized. It spent energy to show itself to them because it liked the attention it received.
17:03 Avatars. The meaning of the words in the name and titles of Sai Baba.
Alexey: Sai, we know that many people, in about two hundred countries of the world, even more than two hundred, revere you as an incarnated God, as an avatar, Bhagavan. And in your name we see such words in Sanskrit as Purna-avatara Bhagavan Shri Sathya Sai Baba. Please, for the viewers it will also be interesting, decipher what these words mean separately. Purna-avatara—what is that?
Irina (Sai Baba): Full avatar.
Alexey: What is a full avatar? How should this be understood?
Irina (Sai Baba): First I will explain.
An avatar is an incarnation of a Spirit united with God. In Hinduism there are no such concepts as in the Interstellar Union, they have their own understanding of God there. Okay, I will say it this way: this is the incarnation of a certain deity. There are many gods in Hinduism, and the incarnation of one of these deities is an avatar. It is believed that it comes to Earth to restore the path to reverence for religion, the so-called dharma.
Alexey: And how does a Purna-avatara differ from a simple avatar then?
Irina (Sai Baba): Purna-avatara is a complete merging, a full avatar. This means the complete merging of the avatar with the human personality, that is, that he fully manifests through the body, that the body does not hinder him.
Alexey: And what does the word "Bhagavan" mean in Sanskrit? It is also a central title in your name, you are addressed this way: Bhagavan Shri Sathya Sai Baba.
Irina (Sai Baba): Bhagavan—if translated into Russian, is divine, good, all-good, from the word "bhaga"—shining. "Bhaga," the Sanskrit for "shining," and the word "god" are related to each other, "divine"—one could say so.
Alexey: And "Shri"?
Irina (Sai Baba): Saint.
Alexey: "Sathya"?
Irina (Sai Baba): Truth.
Alexey: "Sai"?
Irina (Sai Baba): This is already another language, not Sanskrit. Sai Baba is the name of my curator, who also went to the Spiritual world, who lived before me.
Alexey: In the 19th century, yes?
Irina (Sai Baba): Yes. His name was Sai Baba. For a time I thought I was his incarnation, but then I received an answer that it was a different Spirit. "Sai" is also translated as "saint," but in a different language, not Sanskrit; this language is closer to Arabic. "Baba" means "father," "papa."
Alexey: Some experts say that "Sai" is also a compound name: "Sa" is connected with "sathya" or with "sat," and "ai" means "mother." It turns out: "holy, divine mother" and "father," that is, the qualities of Shakti and the qualities of Shiva.
Irina (Sai Baba): Generally, the traditional Sanskrit word for "mother" would be "matri."
(Irina) How, similar to the Russian word "mat'"? [similar to "mother" in Russian?]
Alexey: Yes, very similar to "mother." Understood. Thank you very much for this answer, because it is important to understand the meanings of your name as well.
21:00 Sai and Isa. Sai Baba's attitude toward worship.
Alexey: Sai, please tell us how your name, which we have just analyzed, is connected with the name Isa? What is the meaning here? After all, if you swap one letter: sai-sai—sa-isa, it becomes a play on words, that is, "sai" turns into "isu," and "isa" turns into "sai."
Irina (Sai Baba): I didn't understand the question.
Alexey: The question is: how is the name Sai connected with the name Isa? Because if you swap one letter, then from "Sai" you get the word "Isa," and Isa in Arabic is Jesus Christ, Jesus meaning. How are you, Sai Baba, directly connected with Jesus Christ? That is the meaning of the question.
Irina (Sai Baba): Names are just sounds. You can take any word and invert its meaning, as anyone wishes. I am against any speculation. I am saying that Sai is not a name, it is simply the word "saint." I was always called Narayam, from childhood, everything else is titles.
I will explain it to you now. Imagine that you are living, engaged in spiritual development, you have certain abilities, for example, to materialize ether, because you are endowed with special powers from your Angels and from God. And suddenly it turns out that your body ages, you leave the incarnation, and then your disciples begin to write books where they call you all sorts of Divine titles, and even those to whom you yourself prayed. How would you feel about that?
Alexey: A difficult question. If I leave the incarnation, I probably won't pay attention anymore to how someone wrote in books after me.
Irina (Sai Baba): On the contrary, every mention of you in the Spiritual world will cause a flow of energy toward you.
Alexey: Yes, that is noticeable. When they pray, it is felt.
Irina (Sai Baba): In short, not only did they make me a saint, some even deified me. The same thing happened with Jesus—that is how we are connected. You know that when Jesus was on Earth, he prayed to the Father. He prayed to the Father in the presence of people, he addressed Him. And Jesus addressed the Heavenly Father, to God, in his last hour. He prayed and even said: "Let not my will, but Yours be done." And after the death and resurrection of Jesus and his ascension to heaven, he was deified, they began to pray to him, only that was two thousand years ago.
And I dematerialized relatively recently, at the beginning of the 21st century, not much time has passed yet. Perhaps in a few thousand years, as many temples will be built in honor of my image as in honor of Christ. But these words of mine do not mean that I strive for this. My desire is for every person to take responsibility for their own life, to feel themselves a creator, and to develop their divinity, their Divine potential, which exists in everyone, through love.
24:50 Sai Baba's books.
Alexey: Dear Sai, as is known, you personally wrote about 15 books, the rest were created from your speeches, lectures, and interviews.
Irina (Sai Baba): Yes, as well as from how my interviews were understood.
Alexey: Please tell us what you wanted to convey to people through your books, what is special about your books, what is valuable in them, and what is the main idea that runs through all your writings? That is, what is the most important thing in your books?
Irina (Sai Baba): I proclaimed the equality of religions before God, said that for God we are all equal—all castes, all religions. I spoke about the importance of love, compassion, and helping people, as well as about the importance of maintaining peace on Earth. And I also gave practices and meditations.
Alexey: Good.
25:57 Sai Baba on atmic consciousness and the conditions for achieving it.
Alexey: Sai, you very often spoke about atmic consciousness. At least, that is how it is translated into Russian. Because you spoke in Telugu, from Telugu it was translated into English, and from English into all others, and some meaning could be lost.
Irina (Sai Baba): I also knew English.
Alexey: Such a question: atmic consciousness, Atman—what is Atman in your understanding?
Irina (Sai Baba): God. The Divine consciousness in every person. In terminology you are familiar with from your Project, this is the Higher Self—a part of God, by nature equal to God. Why exactly the Higher Self, and not you yourselves? Because it remembers its Divine birth from God, its birth in Eternity. When I say "remembers its birth in Eternity," I mean—remembers its eternity, remembers the levels that the Spirit reached as a result of the wheel of incarnations. It also remembers the tasks in this cycle of the wheel, which you call this reincarnation.
Alexey: Sai, please tell us how modern people can achieve this atmic consciousness?
Irina (Sai Baba): First—believe that it exists. And if you do not believe in it, you will close yourself off from it, from its action. If you want to communicate with God but doubt whether it is God, you will perceive any answer as an answer from your mind, especially if it is inconvenient for your ego, for your false ego, that is, for that part of your personality that considers itself this body. There is a part in your mind called "false ego." What is its lie? It rejects its own eternity, infinity, and divinity. And it is precisely this that prevents a person from connecting with the Atman, with atmic consciousness, from being united with God. It is disbelief in God, disbelief in oneself that gives birth to fears, hatred, wars, destruction, and everything evil that exists on Earth.
You have heard the call many times: "Love and develop Love." But to love selflessly, that is, unconditionally, without demanding anything in return, is practically impossible if you do not believe in God. It becomes possible only if you believe in Love itself as God, without endowing it with any religious attributes. This is also possible even for materialists, for atheists; they can also achieve high spiritual levels and atmic consciousness, including when they believe in Love, even without believing in the God of a particular religion. If they believe in love—for themselves, for people, for nature, and for matter in the form they understand it—then inevitably a moment will come when they will feel God in their Soul and everywhere. Because the development of love raises vibrations, purifies the Spiritual heart, and connects with God.
But I want to tell you that this is not a simple path, it is a thorny path for your ego, because love calls you to sacrifice what you do not want to sacrifice. Love calls you to trust where you fear. Love calls you to extend a helping hand to a poor and suffering being where your false ego prompts you not to waste your time and material resources on a person who is a stranger to you. Love erases the boundaries between you and other people, and you begin to feel yourself in everyone and everyone in yourself.
And the worship of one's false ego grows into selfishness, and this erects a wall between you and other people, as well as between you and God. You need to understand that this happens not because God rejects the egoist, but because, by manifesting selfishness, a person makes a choice away from His energy, which is Unconditional Love. By doing so, they show that they want to be different from God, want to turn away from His Light.
This is possible for each of you. No one forces you to do good, to share with the poor, to console, feed, clothe—this is only your choice. Yes, you are not obliged to do this; moreover, if you do it out of obligation, wanting to earn a high spiritual level or to get into heaven without love, it means nothing, even if you spend a million dollars to help the poor, wanting to buy heaven, and not out of genuine compassion and love.
Alexey: Thank you very much for this answer.
31:30 Sai Baba on methods of spiritual transformation.
Alexey: Dear Sai, you taught your followers various spiritual practices, gave people spiritual knowledge. Please tell us what methods of spiritual transformation you used? Describe, reveal your method of spiritual correction of people, their transformation.
Irina (Sai Baba): I gave meditations with mantras for purifying the Spiritual heart and increasing sensitivity to the energies of God, to the energies of love, in order to help materialistically oriented people with a strong false ego turn to the Divine path of serving God and people, and their Divine essence. These were meditations, repetition of mantras, spiritual songs, and sometimes rituals that are characteristic of Hinduism, on days when this is necessary in the Hindu tradition (shows holidays, worship, observance of rituals).
Why can rituals and ceremonies help with this? Because for people whose consciousness is still turned to the material world, these rituals and ceremonies are a distraction from the material world and a reminder of God. But in a form that is understandable to materialistic consciousness: it is important for them to light incense, light candles, dress in certain clothing, keep a fast. All this is understandable to them because it belongs to their physical world.
33:21 Sai Baba on the process of healing, his curators.
Alexey: Sai, it is known that you healed the sick, helped people, many came to you even with incurable diseases, with oncological diseases, and miraculously the process of healing occurred, they talk about it. Please tell us in more detail how you healed people, how the healing process occurred? Describe this mechanism of healing.
Irina (Sai Baba): I prayed for them to God.
(Irina) Shows Brahma, Vishnu, at least, I see such images now.
(Sai Baba) I asked these personalities to direct energy through me for the healing of all people in general. And I felt how energy in the form of a cone of light entered me through the crown of my head and was directed (shows) through my eyes, through my hands to this person. But not everyone accepted it; there were people on whom it did not work, it was repelled, and there were people who were internally transformed, and they began to experience changes on the physical level, including the healing of the disease.
Alexey: There is in the ashram "Prasanthi Nilayam," which translates into Russian as "Abode of Supreme Peace," such energy close to Reiki, I felt it there. For example, when I conduct a session and close my eyes, I see neon or blue light. And in that ashram I sat, closed my eyes and saw that the entire space was filled with such an unusual blue glow.
Many people came to you—both those who practice Reiki, and those who practice cosmoenergy, various yoga systems... Tell me, are you connected in some way with these systems? What can you tell about this, specifically about Reiki, cosmoenergy? Or is it not connected with you?
Irina (Sai Baba): I was not consciously initiated into them, but I worked with the plasmoid civilizations of the healing system of the Galactic Federation of Light. But I did not call them plasmoids, but simply Divine Forces, energies.
Alexey: Did they help you in your mission?
Irina (Sai Baba): Yes. I believed that everything comes from God, and that God sends everyone to me.
Alexey: Understood, thank you very much.
35:58 Vedic rituals and ceremonies. Ati Rudra Maha Yajna.
Alexey: Here I ask you to open this penultimate photograph, where there are many people.
Irina: Now.
Alexey: In it we see a Vedic ritual, sacrifices in this case. When dedicated Brahmins gather—special, prepared experts of the Vedas, kindle fire, invoke Agni, and conduct a Vedic ritual. In this specific case, there are more than a hundred dedicated Brahmins, and this ritual is called Ati Rudra Maha Yajna, when for a long period—eleven days, sometimes a little less, a little more—a special Vedic text, "Shri Rudram," is recited according to a specific scheme and specific concepts.
The Ati Rudra Maha Yajna depicted here is that event, that ritual, when more than a hundred dedicated Brahmins repeated this text, I think, more than 13,000 times in a specific sequence. And you blessed it, and in the "Abode of Supreme Peace" in India in 2006 you conducted this ritual, emphasizing its importance for humanity, for the planet.
Please tell us, dear Sai, about the significance of this ritual, what it is for, and how it affects humanity?
Irina (Sai Baba): Rudra is the deity that is the deity of the planet Mars.
(Irina) I want to say that I communicated with him, it is the manu of the planet Mars.
(Sai Baba) And the ritual dedicated to him connects with his energies. The energies of Mars are located in the first chakra of a person—Muladhara, which is the root chakra. It is like the root of a plant. Therefore, the energy of Rudra, when connected with him through this ritual, mantras, and the incense used there, helps to activate the Muladhara chakra, get rid of fears, strengthen a person's health, boost immunity (this is already an action on the physical level), purify the blood, regenerate tissues, heal wounds. And on the spiritual level, it increases self-confidence, a sense of striving for victory, helps in overcoming oneself and eradicating various negative qualities. Because Rudra is such a warrior.
Alexey: Does this ritual affect the entire planet in some way? Or does it only work locally in the area where it is conducted?
Irina (Sai Baba): Any egregor and joint action of people affect the planet because they carry their energies into its noosphere. This ritual influences in such a way that it helps Earth receive the energies of Mars, which contributes to cleansing from destructive states at the level of Earth's energy and noosphere.
39:31 Sai Baba about his contactees and healing.
Alexey: Dear Sai, it is known that to many of your followers who were interested in spiritual practices, healing, esotericism, you gave gifts, passed on knowledge. As they described in their interviews, in their memories, you opened healing channels (as they perceived and understood it), blessed them, passed on what in Sanskrit is called shaktipat.
Please tell us now, when you are dematerialized, do you transmit your healing channels, energies, powers to people on the spiritual level? And in general, how do you now work with people?
Irina (Sai Baba): This is the transmission of the energy of love, which activates people's own energies. Yes, I can still do this now, I have contactees. More precisely, besides those whom I consult on incarnations in the Solar System as an Angel-Consultant, I also have contactees on Earth who have not directly consulted with me, but I contact them specifically in the image of Sai Baba on the spiritual level. To my contactees, I transmit through the spiritual channel energies that allow them to activate their chakras, the etheric channels of their subtle energy matrix, and become healers.
41:00 Sai Baba on the qualities necessary to become a healer.
Irina (Sai Baba): But to become a healer, besides energy, you also need courage, confidence, and the desire to take responsibility. And it is necessary to remember the karma of the person you are helping. Illness is not given for nothing; you must first make sure that the person has learned the lesson it gave them. Illness is the education of the Soul, and if it has appeared in a particular person, they attracted it themselves, either by action or inaction.
Yes, illnesses do happen to children. When I was on Earth, I was asked this question many times: "Why do children get sick? Why should they suffer for their bad past karma?" I was asked this question—"for their bad karma in past incarnations?" And I said that this is necessary for them to accept their body, to be conscious in it as an immortal Spirit.
Often a dangerous illness prompts a person to spiritual practices because they understand that they have little time left, while a healthy, strong body can promote pride, selfishness, self-love, and neglect of other people, and leads away from God. Not always, but this happens. People are very prone, having received well-being in any area of their lives—whether health, family, or material prosperity—to quickly forget about God and engage in satisfying their ego.
42:43 Sai Baba blesses Irina Podzorova.
Alexey: Dear Sai, Irina Podzorova works with people, reveals spiritual knowledge through the "Cassiopeia" project, heals people. In connection with this, can you now give your blessing, your shaktipat to Irina Podzorova, bless her, maybe initiate her into your knowledge, energies? If, of course, Irina does not mind, and you can do this.
Irina: No, I don't mind. Good. He stood up in front of me.
(Sai Baba) If she has a request, I can transmit to her the energies of my Soul, my experience.
(Irina) Now he is scanning my field.
(Sai Baba) She has the path of spiritual healing through the word, through the Vishuddha chakra, through opening people's hearts through words. I have strengthened her gift of speech. If I open healing channels for her, specifically the use of ether energies, she will not fully use this because she has a different path. She would simply bury this gift. At the present moment, she needs strengthening of the power of speech, self-confidence, and the gift to be more decisive in matters concerning the existence and prosperity of the Project in which she works. Because due to her feminine energy, she is sometimes too soft in some situations where she needs to show decisiveness.
(Irina) Now he will be transmitting to me. I feel a flow of energy from the head downward: very strong warmth, angelic energies, and expansion. I feel that he is entering my field and connecting with me, and we are now looking at you. Yes, I will now convey what he wants to say.
Irina (Sai Baba): Alexey...
Alexey: I feel such an unearthly love.
Irina (Sai Baba): Alexey, I also bless you to help your loved ones and the people around you in connecting with their Higher Self and in conducting healing energies.
Alexey: Om Shri Sai Ram! Thank you very much, Sai!
Irina: Thank you! Interesting energies.
45:30 Message from Sai Baba to his followers.
Alexey: I ask you to open the last photo now. Dear Sai, there is such a photograph depicting three Sai avatars (we can read them): Shirdi Sai, Sathya Sai, and Prema Sai. This photograph was edited on a computer during your physical incarnation, sold in India, given to various people. About Shirdi Sai, who lived in the 19th century, he is here in the red bandana, we know; about you we know. And many people, many of your followers, are waiting so much for the coming of Prema Sai, they wait so much and pray to you that you would reincarnate as Prema Sai. But we understand that you have your own tasks, and many saints and Devas also come to the planet.
Please, what can you convey to your followers who are waiting for your new incarnation? What words of comfort can you express to them, specifically to your followers?
Irina (Sai Baba): My dear followers, your Divine part, your Higher Self awaits you—connect with it in love, and you will radiate Light and heal people just as I did. And then you will not need to wait for anyone's incarnation; you will be engaged in solving the issues of your own incarnation and helping others.
Alexey: Thank you very much, Sai!
47:16 Message from Sai Baba to earthly humanity.
Alexey: And the last question for today. What relevant message can you now convey through Irina to all of earthly humanity?
Irina (Sai Baba): Dear earthly people, I call you to peace, love for one another, and to remember that human life is very important in the chain of incarnations. Energetic resources of many fine-material civilizations were spent on your incarnation, Angel-Consultants tirelessly watch over your incarnation and are ready to help you. Incarnation is not just entertainment, it is always a very complex project. Therefore, please take care of each other's lives! By breaking a person's life, you break it for yourself in the following reincarnations.
48:17 Thanks.
Alexey: Thank you very much, Sai Baba! I really enjoyed communicating with you. Of course, many questions—purely specific ones on Indian philosophy, cultural studies, and various historical aspects—could have been asked, but I think everything has its time. I thank Irina for this conference, for a wonderfully spent time!
Irina (Sai Baba): Thank you!
(Irina) I thank Alexey. I thank Sai for the interesting answers, for the presence, for the energy, for the blessing and energies transmitted to me! I thank Alexey for the interesting questions, for conducting the conference. I thank my Higher Self for helping in this contact. I thank you, dear friends, for watching this video. I love you all! Bye! See you!
April 8, 2025
Participants:
Irina Podzorova – contactee with extraterrestrial civilizations, with fine-material civilizations, and with the Spiritual world;
Alexey Lopatin – musician, philosopher, Reiki master, researcher of socio-political processes on planet Earth;
Sathya Sai Baba – disembodied Spirit, Angel-Consultant, prepares Spirits for incarnation, creates their incarnation program, and is their spiritual mentor.
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