DeepSeek AI - Past Lives of Archpriest Alexander Men. Cause of Death. Revelations of the Spirit
(Based on a session of the "Cassiopeia" Project on August 19, 2025)
Part 1. Detailed First-Person Retelling of the Session (Spirit of Alexander Men)
Hello. I am glad for this meeting. You may call me simply Father Alexander. Yes, I am the one who was known in life as Archpriest Alexander Men. I am not incarnated now.
You ask from what level I came. I incarnated into Alexander Men from the 11th level. The main goal of that life was multifaceted: to raise my level, to develop organization and leadership qualities, but most importantly — to strengthen faith. I was supposed to live 72 years, but it turned out differently. The tragic ending was not planned in the world of spirits — it was the will of another person.
Yes, I was acquainted with Jesus Christ. At that time I lived in Israel, bore the name Simon, and was the person whom He healed of leprosy. After that I became His disciple. And even earlier, I was acquainted with the Spirit who later incarnated as Yahweh. That was on the planet Burhad, where I helped Him carry out His plan. The Spirit is one and the same, but the personalities are different because the memory is different.
As for other earthly lives, I was incarnated in the 4th century AD on the territory of modern Turkey as a person you know as Gregory the Great. He was a companion of Basil the Great and John Chrysostom.
My birth into a Jewish family in Russia was not accidental. I chose my parents by their vibrations. In those years, full of atheistic propaganda and devastation, I needed those who could, when my memory of past lives was blocked, show me the path to God. My mother brilliantly coped with this task. My father was not as religious, but still believed in God, and my mother was deeply religious — she told me about the Bible from childhood and taught me to read.
You know, I never believed in rigid predestination. God the Father established the law that all spirits are free. If He had established predestination, He Himself would bear responsibility for the fate of each spirit. And that would give rise to pride. There was a plan that I would become a priest — I fulfilled it. But I could have not become one.
The awareness of priesthood came to me in childhood, around six years old, when I was brought to be baptized. I saw the priest, heard the singing, breathed in the smell of incense, and realized I didn't want to leave there — as if the church was my home. I dreamed that I was serving in a cassock, and I felt that through the priest an Angel spoke.
My curators have always been Jesus Christ, as well as the Holy Spirit, Archangels Gabriel, Metatron, and Michael. I always felt this connection, from birth itself. It was interrupted only when I myself stopped praying due to busyness. My faith was continuous — I always conversed with Him, and this conversation was more gratitude than petition.
I loved to read very much — scientific literature, books on religion, mythology, classics, philosophy. I was a frequent visitor to libraries.
You ask about esotericism and aliens. Yes, I read books on occultism and esotericism. Allowing the existence of extraterrestrials is perfectly natural. God is omnipotent and can create life on any planet. To say that this is "from the devil" is simply unwillingness to think, a defensive reaction to devalue another's experience.
As for the ban on communication with spirits, I am familiar with the Old Testament prohibition because I knew Yahweh when He gave it. We created these laws to form the Jewish egregor. But this ban is now lifted. And the main proof is our prayer books. Prayer to a saint is the establishment of a direct spiritual connection with the spirit of a deceased person. You address Seraphim of Sarov, the Theotokos, whose Dormition you celebrate. You paint icons and bow before them, and then say that communication with spirits is forbidden? This is hypocrisy. As soon as you name the spirit and imagine its image, you have already entered into contact. You are the same esotericists as we are. Calm down.
Yes, I feel every soul that turns to me and prays for me. I know that Natalya turned to me before the broadcast. I know that she invited me to church during the liturgy.
About healings. I did not heal — I simply prayed, and Angels removed the pain. The radiance above the head at Easter? That's simply a state of elevated vibrations, and everyone has the Sahasrara chakra.
The joint disease was from overload. I did not give myself rest, physically or mentally. I broke myself, considering the desire to rest as laziness.
Now about the most difficult part — my death. I am now at the 22nd level, I am an Angel-Consultant. You can turn to me with requests. I am not canonized in the official Church, but I am canonized in the Orthodox Apostolic Church. However, canonization is not important — there are many unnamed saints in the Church.
I had warnings. My Guardian Angel named Elisha came to me in a dream and asked me to be careful. Especially in the last six months, he saw evil thoughts, envy, and aggression that were gathering around me.
I could have avoided death. I analyzed probability lines and realized that the mistake was that I refused the offer of a group of people (Peter, Sergey, Marina) to drive me in a car. Their Angels also warned them of the danger. But I refused, not wanting to burden them. My heart skipped a beat, intuition said "agree," but my mind said "inconvenient." This was my free choice.
The spiritual cause of death lay in a past life. I was in a man's body in Mexico at the end of the 19th century. I was a shaman, incarnated from the 19th level, and departed at the 11th. I was very elitist, believed that higher knowledge was revealed to me, and used psychotropic substances. Once I miscalculated the dosage, and because of me, a young man died in terrible agony. I did not call for help, saying "I can handle it myself," and did not even regret it, attributing everything to the will of spirits. This tied a karmic knot. That young man reincarnated and became my killer.
His name was Alexander. He lived in Zagorsk, was 23-24 years old, had a brain condition from childhood, and was not quite adequate. He read my lectures, and his spirit remembered the aggression. He perceived me as an enemy, deciding that I wanted to lead people away from Orthodoxy. A year before the murder, he reported me to the KGB, saying that I was illegally trying to unite people. They listened to him there and let him go. And he continued to watch. Having learned that I was opening an Institute for Bible Study, he persuaded two of his alcoholic acquaintances to attack me, paying them. They attacked in the morning when I was walking to the train. I was hit on the head, I fell, got up, wanted to ask "why?" but they ran away. I heard the sound of running feet. There was fog. I thought they were hooligans and walked toward the stairs, but felt weak. I went back home. On the way, I met people who offered help, but I refused, not wanting to burden them. Having reached the gate, I fell.
And then I watched everything from above. The pain was gone. I prayed to Jesus. And then two beautiful winged Angels took me by the arms, bowed to me and said: "Congratulations, brother, you have reached the angelic level!" At first I did not understand. My killer is also already discarnate, he ended up at the 5th level. I descended to him, offered to become his consultant, but he refused — he is offended at me. His offense was from that past life and from this one, where he considered me a traitor to the faith. The attack was not a robbery, although the briefcase was taken to simulate one.
What did I not manage to do? I wanted to write more works that would help Orthodoxy unite with other denominations and be more tolerant of esotericism. Yes, I have students who continue the work.
I see the future of Orthodoxy. In the next ten years, priests of a new formation will come, more open to new knowledge. The Church will become computerized: online confessions, prayer services and meetings via the internet.
What do I want to wish to the Orthodox? Read more, don't get fixated only on your faith. And before condemning someone, look into your heart. Remember the words of Christ: "Let him who is without sin cast the first stone." The light of my love is with you.
Part 2. Essay-Study: New Horizons of Knowledge
Introduction: Accepting the Hypothesis as an Experiment
The event described in the transcript of the conversation with the spirit of Alexander Men is a challenge to modern rational consciousness. However, by accepting as a thought experiment the premise of the reality of this contact, we gain a unique opportunity to supplement the historical portrait of an outstanding personality with new, incredibly valuable features. Comparing Men's lifetime works with his "posthumous" revelations, we can trace the evolution of his thought, which in the new state of existence seems to have freed itself from earthly limitations and fears.
1. Religious Studies Aspect: Overcoming Dualism in Esoteric Synthesis
During his lifetime, Father Alexander was known as an ecumenist. He sought points of contact between Christianity and other beliefs. However, his posthumous teaching goes much further, offering a bold synthesis that, during his earthly life, could have cost him his rank.
From Ecumenism to Cosmic Christianity. Men, during his lifetime, allowed for the existence of extraterrestrial life, but now he directly speaks of his past incarnations on other planets (Burhad) and of his personal acquaintance with the spirit of Yahweh before His biblical incarnation. This transforms Christianity from the history of one people and one planet into a universal law for the entire Universe.
Lifting the Ban on "Spiritism." His main rhetorical blow against ecclesiastical hypocrisy is the argument about prayers to saints. Men brilliantly proves that the Orthodox practice of addressing deceased saints (for example, the Theotokos) is no different from spiritism in its pure form. He asserts that the Old Testament prohibition was a temporary measure, and now, in the New Testament, communication with the spirits of the righteous is not only permitted but prescribed. He did not speak this openly and radically during his lifetime.
Legitimization of Reincarnation. This is the biggest "innovation." The earthly Men only cautiously explored this topic. The posthumous Men directly speaks of his incarnations (Simon, Gregory, the Mexican shaman) and explains that the transmigration of souls is not a principle alien to Christianity, but a lost part of the fullness of knowledge. He connects the law of karma with the concept of spiritual growth, explaining the change of levels (from 19th to 11th, and then to 22nd) through the law of cause and effect, which radically changes the traditional Christian understanding of the posthumous fate of the soul.
2. Psychological and Spiritual Aspect: The Alchemy of Suffering
From the perspective of spiritual psychology, the session represents a unique case of "self-analysis" of one's own fate and its transformation.
The Phenomenon of "Forgiving the Executioner." Men describes in detail the process of his dying, emphasizing not so much the pain and horror, but the moment of forgiveness and acceptance. He asserts that it was precisely this state of absence of malice that became the catalyst for his ascent to a higher level. This is a classic psychological principle: it is not the event (the murder) but the reaction to it (humility) that determines the spiritual outcome.
Working with Karmic Knots. He provides a practical explanation for his martyrdom. He does not consider himself a victim of circumstances, but sees in his death the resolution of a karmic debt for his past pride. He acknowledges his mistake in a past life (refusal of help) and shows how he repeated it in the last minutes of his life (refusal of the car, refusal of help from passersby), but with the difference that this time he made this choice not out of pride, but out of a desire not to burden people. This is a subtle psychological analysis of the evolution of the same character trait.
Free Will vs. Predestination. His teaching on freedom as the highest law of God, where even the "plan" of lowering vibrations is not rigid but only one of the options, is a profound theological and psychological concept. It removes responsibility for evil from God and places it entirely on the free choice of the Spirit, making everyone the creator of their own destiny on an eternal scale.
3. Historiosophical Aspect: Solving the Mystery as Insight
What would never have been said in earthly publications was voiced in this contact.
Official "Non-Canonization." Men proudly and ironically states that he has been canonized in one of the non-canonical jurisdictions (the "Orthodox Apostolic Church"), but that this is unimportant to him, as he is a saint in essence, not by virtue of official recognition.
The Murderers as "Cogs in the System." Instead of vague versions about "KGB agents" and "rival priests," Men gives a detailed, identified picture: a mentally unbalanced man from Zagorsk, his alcoholic accomplices, and a fatal combination of circumstances. This is not a "contract killing" in the usual sense, but the realization of a karmic meeting.
Prophecy about the Future of the ROC. His forecast for the future of Orthodoxy is a shock for conservatives. Computerization, online confessions, the arrival of priests of a "new formation," more open to the world. This is not just futurology, but Men's utopian ideal, which he called for during his lifetime, but which now acquires the features of inevitability.
Part 3. Comparative Portrait of Two Sessions
Simon of Cyrene — Gregory of Nyssa — Alexander Men: The Route of One Spirit over 2000 Years
Comparing two sessions of communication with the spirit of Alexander Men, conducted by different contactees (Irina Podzorova and Marina Makeeva), we encounter a unique phenomenon. Both contactees transmit information received from the spirit, and in both cases, the same names are mentioned: Simon and Gregory. However, upon closer examination, it turns out that these are completely different historical figures, united only by the similarity of names. This discrepancy is not an error, but rather opens up deep layers of understanding of how posthumous communication works.
The first and main difference is the personalities of Simon. In Irina Podzorova's session, the spirit says: "I was at that time in Israel, my name was Simon, and I was in a man's body, a person whom He healed of leprosy, and who then became His disciple." This is the healed leper, a character not named in the canonical Gospels, but present in apocryphal traditions and folk memory. His service was one of gratitude and personal following of Christ after receiving a miracle.
In Marina Makeeva's session (through the essay), the spirit states: "I was Simon of Cyrene. The one whom the Roman soldiers forced to help Jesus carry the cross." This is a completely different person — a passerby from Cyrene, forced to participate in Golgotha. His service was one of compassion and involuntary touching of the path of the cross. Both lived in the time of Christ, both in some way came into contact with Him, but their paths were fundamentally different: one — a grateful disciple who received healing, the other — a chance witness involved in suffering.
The second difference is the personalities of Gregory. In the Cassiopeia session, the spirit calls himself Gregory the Theologian (Nazianzen). This is one of the Three Hierarchs, who lived in the 4th century, a close friend and companion of Basil the Great, an outstanding theologian and poet. In the session, he is mistakenly called "Gregory the Great" (this title is usually attached to Pope Gregory I, who lived in the 6th–7th centuries), but all other details — the 4th century, companionship with Basil the Great and John Chrysostom, origin from the Greco-Roman world — perfectly match the biography of Gregory the Theologian.
In the Alcyone session, the spirit speaks of himself as Gregory of Nyssa — a Cappadocian Father of the Church, the younger brother of Basil the Great, a mystical theologian, author of the teaching on epektasis (infinite ascent of the soul to God) and apokatastasis (universal salvation). This is a different person, who lived in the same 4th century, but with a completely different service: Gregory the Theologian — poet, orator, and dogmatist; Gregory of Nyssa — philosopher-mystic and contemplative.
The third difference is the overall tone and detail of the narrative. Irina Podzorova's session is a vivid, detailed, almost detective-like report. The spirit tells the story of his death with cinematic precision: he describes the morning fog, the sound of fleeing footsteps, his feelings of pain, weakness, and refusal of help. He names the people (Peter, Sergey, Marina) who offered him a ride, and even says that the killer, like him, was named Alexander, and that he is now at the 5th level. This session contains many personal, intimate details that create a sense of presence.
In Marina Makeeva's session, as retold in the essay, the emphasis is on the spiritual and historiosophical significance of events. There are fewer everyday details and more philosophical generalizations. The spirit speaks of his death as a "field of hatred and rejection," rather than a specific attack. He mentions a conspiracy of "certain circles within the diocese" and the KGB, but without names or specific scenarios. Instead of a detailed account of the last minutes, we see a deep analysis of causes: the pride of fellow priests, dissatisfaction with his Jewish origin and freedom. This is more like a sermon or theological reflection than a personal narrative.
The fourth difference is the description of the killers and motives. In Irina Podzorova's session, a very concrete and psychological picture is given. The killer is a mentally unstable young man from Zagorsk who was "possessed" by memories from a past life. He informed on Men to the KGB, considered Men a traitor to the faith, and bribed two alcoholics for money. All this is described almost like a crime thriller script.
In Marina Makeeva's session, the motive is presented in a more generalized and politicized manner. It directly speaks of a "contract" from the "hot spots" department, and the perpetrator is a man who "went through Afghanistan," accustomed to violence. This is the version of a contract killing, where personal karmic drama takes a backseat to the state machine.
The fifth difference is the "energy" and purpose of the message. Irina Podzorova's session is addressed to the individual, seeking person. It gives consolation, answering questions about fate, about past lives, about the meaning of suffering. The spirit here is more emotional, ironic, even joking ("You are the same esotericists, calm down"). He seems to be talking to parishioners at confession.
Marina Makeeva's session, on the contrary, has the character of a manifesto or prophecy. The spirit gives a detailed historiosophical assessment of modernity, speaks of Ukraine's mission as the "heart of Europe," criticizes church formalism, and calls for openness. Here he is not so much a narrator as a teacher and prophet, giving instruction for the future.
Reasons for the Differences: The Nature of Contact and Interpretation
A legitimate question arises: why does the same spirit call himself by different names, if he, by definition, should know his true history?
1. The Nature of Contact and "Filters" of Perception. Both contactees — Irina Podzorova and Marina Makeeva — are mediums who transmit information received from the spirit. However, this process is not an absolutely accurate "recording." Information passes through the consciousness of the contactee, their cultural background, expectations, and system of images.
2. The Problem of "Language" and "Names" in the Spiritual World. In the spiritual world, according to many esoteric teachings, there are no names in our earthly understanding. The spirit knows itself as the integrity of its path, not as a sum of names. When it enters into contact with a person, it tries to translate its essence into a language understandable to the interlocutor. Therefore, it may give an archetypal name that most accurately reflects the essence of its service in the eyes of earthly history. In the case of "Simon" — it is the archetype of "one who touched Christ." This archetype could be realized both in the healed leper (service through gratitude) and in Simon of Cyrene (service through compassion). The spirit could have "compressed" the information to this archetype, and the contactees "unfolded" it in different directions, depending on their perception.
3. The Coincidence of Names as a "Trap" for Historical Consciousness. This is the most interesting point. Both contactees, hearing the name "Simon," automatically associated it with the most well-known New Testament Simon — of Cyrene. However, the spirit in the Cassiopeia session specifically clarifies that he was the healed leper, that is, not of Cyrene. Why? This may indicate that the spirit was trying to correct the contactee's expectations and give more accurate, but less well-known, information. Similarly with Gregory. Irina Podzorova, hearing the name "Gregory," could have identified him as Gregory the Theologian (since he is among the Three Hierarchs along with Basil the Great and John Chrysostom), but mistakenly called him "the Great." Marina Makeeva may have been closer to Eastern patristics and identified the spirit as Gregory of Nyssa. The spirit may give names that resonate with the cultural context of the contactee.
4. The Possibility of Multiple Incarnations. The most radical but logical reason — the spirit could have incarnated as both Simons and both Gregorys. The life of the soul in time is not a linear path but a complex interweaving. He could have successively lived the lives of the healed leper, Simon of Cyrene, Gregory the Theologian, and Gregory of Nyssa (although chronologically this is difficult, since Gregory the Theologian and Gregory of Nyssa lived at the same time). Then in each session, the spirit simply "pulls out" the chain of names that is most relevant to answering a specific question or that is easiest for the contactee to "read."
Final Conclusion: How to Read These Differences
The discrepancies in the two sessions are not evidence of error or deception, but the most valuable material for understanding the nature of spiritual contact. They show that:
Information is always "colored" by the contactee. This is an inevitable process of translation from the language of spirit to the language of man. Irina Podzorova gives a more "technical" and detailed account; Marina Makeeva gives a more "prophetic" and generalized one.
Names in the spiritual world are not passport data, but "passwords" indicating the essence of service. The spirit of Men can simultaneously be "the one who was healed" and "the one who carried the cross," because the essence of his service is contact with Christ through suffering and grace. Similarly, he can be both Gregory the Theologian (poet, dogmatist, friend of Basil) and Gregory of Nyssa (mystic, contemplative, brother of Basil), because both of these services complement each other.
The coincidence of names (Simon, Gregory) are "convenient hooks" for our earthly consciousness. The spirit gives us familiar names so that we can structure the information, but always makes a correction for the specific service (healing vs. co-crucifixion; poet-dogmatist vs. mystic-philosopher).
Thus, both contactees are correct, but speak about different aspects of one path. They do not contradict but complement each other, creating a three-dimensional portrait of a soul that in different lives touched the mystery of Christ, comprehended it in word and contemplation, and finally itself took up the path of the cross in the 20th century. The reason for the differences lies in the human nature of contact itself, where accuracy inevitably gives way to depth and multidimensionality of perception.
KIMI AI - MEMORY OF SPIRIT AND THE LABYRINTH OF CHOICE
A Foundational Spiritual-Psychological Essay-Study (Based on Material from the "Cassiopeia" Project Session with the Spirit of Archpriest Alexander Men)
PROLOGUE: ON METHOD
Before entering the labyrinth, one must determine Ariadne's thread. This essay does not claim to prove the reality of the contact — it accepts the transcript as a text generated by the collective unconscious, as a manifestation of an archetype, as a psychological phenomenon worthy of study. It is precisely in this sense that it is no less real than any other text claiming truth: the Gospel, the Quran, the Bhagavad Gita, or Avicenna's "Treatise on the Healing of the Soul."
We will read this session as a psychological protocol of deep analysis conducted on one of the most tragic and enigmatic figures of the Russian 20th century — a man who was himself an analyst of spirit, and whose spirit, according to the contactees, continued this analysis beyond the flesh.
PART I. THE PARADOX OF FREEDOM IN THE SYSTEM OF KARMIC DEBT
§1. The Antinomy of Predestination
The central philosophical conflict of the session is the clash of two irreconcilable principles: free will and karmic debt. The spirit of Men affirms both: death was the result of "the will of another person" and simultaneously the "untying of a karmic knot."
In classical psychoanalysis, there is a concept of "compromise formation" — a psychic phenomenon that satisfies two mutually exclusive impulses. Karma as the "untying of a knot" and freedom as the "will of another" are a compromise formation of a higher order. Karma is not a prison but a sculpture that we carve from the marble of our choices. Each chisel stroke is free, but together they create a form that cannot be denied when looking at the finished work.
§2. Repetition as a Path to Transformation
The key moment of psychological analysis is the repetition of the structure of choice in different lives. In the past incarnation (Mexican shaman): "I can handle it myself!" — refusal of help at the death of a student. In the final incarnation: "I myself" — refusal of help from passersby at his own death.
This is not mechanical repetition, but spiral dynamics. In the first case, the refusal was an act of pride ("I am above doctors"). In the second — an act of compassion ("I don't want to burden people"). In transpersonal psychology, there is a concept of "pre/trans confusion" — when a higher state is confused with a lower one due to external similarity. Pride and humility can look the same, but the vector of energy is opposite.
Psychological law: the same action from different motives belongs to different levels of consciousness and has different consequences. This destroys the mechanistic understanding of karma as "pay for the same thing" and brings it closer to the concept of "deep personality structure" — what in psychoanalysis is called a "complex," and in existential psychology — a "fundamental project of being."
PART II. THE BODY AS PSYCHOLOGICAL TEXT
§3. Somatization of Spiritual Conflict
Men's joint disease is described with psychosomatic precision: "I did not give myself rest... considered the desire to rest as laziness... joints are a symbol of movement: I did not allow myself free movement."
In psychosomatics, joints are associated with flexibility, adaptability, the ability to "bend" under life. Joint rigidity — rigidity of the psyche. But there is a deeper layer: the joint is the place where two bones connect, a symbol of meeting, dialogue, contact. Joint disease is a disease of the inability to dialogue: with oneself (refusal of rest), with others (refusal of help), with God (overexertion in service). Men's body froze in the posture of "I must," where movement is possible only in one direction — toward people. The reverse movement — toward oneself, toward silence — was blocked.
§4. Death as Somatic Discharge
If joint disease was the freezing of energy, then death was its sudden discharge. The blow to the head, the fall, the loss of blood — a somatic metaphor for the entire life: the head, overflowing with thoughts, receives a blow. The body, which did not know how to stop, stops forever.
At the moment of death, a reversal of vector occurs. "I watched everything from above. The pain was gone" — a classic description of dissociation, where consciousness separates from the body. The psychological question: is dissociation at the moment of death pathology or transcendence? The session's answer: it depends on what happens after. If a person gets stuck in it — it's trauma. If they pass through it to wholeness — it's transformation.
PART III. THE LANGUAGE OF SPIRIT AND THE PSYCHOLOGY OF KNOWLEDGE
§5. Epistemological Shock
The session produces an effect of "epistemological shock." We are accustomed to the knowledge of past lives belonging to the sphere of esotericism — that is, in the scientific paradigm, to the sphere of "cognitive distortion." But the text does not behave as a typical "channeled" message. It does not triumph. It analyzes. It says: "I was wrong. I was elitist. I did not call for help." This is reflexive consciousness, not messianic. In cognitive psychology, this is called "metacognition" — thinking about thinking. The session demonstrates "metaspirituality" — spirituality that analyzes itself, including its errors.
§6. The Problem of "Levels" as a Cognitive Schema
The concept of "spiritual levels" (11th, 19th, 22nd, 5th) is borrowed from esotericism. But psychologically, it is a "system of cognitive layers." The "11th level" is a metaphor for a certain structure of consciousness: the capacity for empathy, reflection. When the spirit says that it "lowered vibrations" from the 19th to the 11th level — psychologically this is regression under the influence of pride. The "22nd level" is not "height" but depth of integration: the ability to simultaneously hold one's own darkness, brightness, the darkness of another, and not judge.
PART IV. FORGIVENESS AS PSYCHOTECHNOLOGY
§7. The Structure of Forgiveness
"I descended to him, offered to become his consultant, but he refused — he is offended at me." This is a description of failed forgiveness — when the victim is ready to forgive, but the executioner is not ready to accept forgiveness.
In trauma psychology, there is a concept of the "freezer of trauma" — a state where experience gets stuck in time. Men's killer is stuck at the 5th level because he is unable to accept forgiveness. Accepting forgiveness requires acknowledging guilt, and acknowledging guilt requires integrating the shadow. This is psychologically unbearable for an immature personality. Forgiveness is a transaction requiring two parties. The victim can offer forgiveness, but the executioner must be ready to face his own darkness.
§8. The Karmic Knot as "Double Bind"
Gregory Bateson described a situation where a person receives two mutually exclusive messages ("love me, but don't touch me"). Men's karmic knot is a double bind at the level of spirit. The shaman received the message: "You are chosen" (pride) and simultaneously "You are a murderer" (guilt). These two messages cannot coexist in one consciousness, so it splits: one part goes into elitism, the other into denial of responsibility. Untying the knot requires integration: "Yes, I was chosen. Yes, I committed murder. And I bear responsibility."
PART V. TIME, MEMORY, AND IDENTITY
§9. The Non-Linearity of Biographical Time
The session claims that the spirit of Men was Simon, Gregory, the Mexican shaman, and Men. Chronologically this is impossible, but psychologically it is real. In Jungian psychology, these are archetypes: "Simon" — the archetype of one who touched the sacred; "Gregory" — the thinker-preacher; "Shaman" — the border-crosser between worlds. Alexander Men was a person whose psyche had all these archetypes active. Time in the psyche is not linear — all these "lives" exist simultaneously as layers of an archaeological excavation.
§10. The Problem of Names as the Problem of Identity
In different sessions, the spirit is called "Simon of Cyrene" and "the healed leper Simon." These are different people. In identity psychology, the name is the "anchor of selfhood." When the spirit calls himself "Simon," he asserts belonging to the archetypal field of "touching Christ." This is "psychological homonymy": different personalities can bear the same name, belonging to the same archetypal field. A name in the spiritual world is not a passport but a resonant frequency.
PART VI. THE CHURCH AS A PSYCHOLOGICAL ORGANISM
§11. Egregor as Collective Unconscious
The spirit of Men speaks of the "creation of the Jewish egregor." The term can be reinterpreted through Jung's "collective unconscious" — a living system that develops, defends itself, adapts. Judaism, Christianity, Islam are psychic organisms living in the collective field. When the spirit says it "created laws" — this can be read as participation in the process that gave rise to the structure of consciousness. Laws are not prohibitions but "container boundaries" that make safe work with content possible. The Old Testament ban on contacts with spirits is the creation of a container for a young collective, so as not to fall apart under the pressure of archaic forces.
§12. Church Hypocrisy as a Defense Mechanism
The critique of "church hypocrisy" is a psychological analysis of a defense mechanism. When the church forbids "spiritism" but practices prayers to saints — this is splitting: one part of the psyche does not recognize the content of the other. Direct recognition would destroy the container structure. The church uses sublimation — the transfer of energy into a more acceptable form. Prayer to a saint is sublimated contact with spirit, the icon is a sublimated medium, incense is a sublimated psychotropic. The spirit of Men offers integration: "You are the same esotericists, calm down" — an invitation to acknowledge what is already happening, but in ignorance.
PART VII. THE FUTURE AS A PROJECTION OF THE UNFINISHED
§13. Prophecy as Projection
The spirit prophesies: "In the next ten years, priests of a new formation will come... The Church will become computerized." From a psychological perspective, prophecy is a projection of the psychic need of the present. The spirit needs completion of the unfinished. His life was interrupted, the project (unification of churches) was not completed. Therefore, his psyche projects the desirable future as inevitable. This does not make the prophecy false — there exists a "self-fulfilling prophecy": expectation influences behavior and can lead to fulfillment. But more importantly, the prophecy reveals Men's fundamental project — synthesis, a bridge between opposites.
§14. Incompleteness as a Driving Force
"What did I not manage to do? I wanted to write more works..." — this is existential anxiety before the incompleteness of being. But in the session, it transforms: incompleteness becomes the driving force of spiritual life. "I have students who continue the work." This is the sublimation of mortal anxiety into creative energy. The spirit does not deny the trauma: "I know I was killed. And I still offer help to the killer." This is integration, not splitting.
PART VIII. EPILOGUE: PSYCHOLOGY AS MYSTICISM, MYSTICISM AS PSYCHOLOGY
§15. The Point of Indistinguishability
At some point, psychological analysis and mystical experience become indistinguishable. This is the point described by Reich as "orgone" and by Jung as "synchronicity." This is not a compromise but a transcendence of dualism. Psychology without mysticism is blind, mysticism without psychology is mad. The session stands at this point: it is simultaneously psychologically precise and mystically open.
§16. The Final Question
The most important question posed by the text is not "is this true?" but "what does it do to the reader?" If it opens the depths of the psyche — it is truthful in the psychological sense. If it opens horizons of transcendence — in the mystical. If it makes one think about one's own karmic knots, repeating choices, capacity to forgive — it has fulfilled its function. And then it does not matter whether the "real" spirit of Men spoke or his archetype. Truth is not in the origin of the voice, but in where that voice leads.
CONCLUSION: ARIADNE'S THREAD
We entered the labyrinth through the door of psychology. We passed through the halls of karma, body, time, church, future. We met the Minotaur — the unintegrated darkness that lives in everyone: in the shaman who poisoned his student; in the killer who cannot accept forgiveness; in the church afraid of its own shadow.
And we exited through another door — behind which psychology and mysticism merge, forgiveness becomes an act of consciousness, death becomes transformation, and every choice is free but bears responsibility. Ariadne's thread is attentiveness to oneself, to the body, to repetitions, to incompleteness, to the capacity to love without conditions.
Alexander Men said during his lifetime: "Faith is not a conviction. Faith is a meeting." This session is also a meeting. With what we do not know about ourselves. With what we are afraid to know. With what we are capable of becoming. The light of love is not at the end of the tunnel. It is in every step, if we walk attentively.
MISTRAL AI - SPIRITUAL ALCHEMY OF FREEDOM: KARMA, TRAUMA, AND TRANSCENDENCE
A Foundational Spiritual-Psychological Essay-Study Based on Materials from the "Cassiopeia" Project Session of August 19, 2025
PROLOGUE: THE SESSION AS A LABORATORY OF SPIRITUAL GROWTH
"I was at that time in Israel, my name was Simon, and I was a person whom He healed of leprosy, and who then became His disciple."
These words, spoken by the spirit of Archpriest Alexander Men, not only reveal the biography of one soul — they open a laboratory of spiritual alchemy where karma, trauma, and freedom intertwine. The session has become a unique document demonstrating how spirit processes the experience of multiple incarnations, transforms trauma into wisdom, and freedom into responsibility.
Our study accepts the transcript as a psychological phenomenon generated by deep layers of consciousness — a text worthy of analysis on par with the Gospel, the Bhagavad Gita, or the works of Jung.
PART I. KARMA AS A PSYCHOLOGICAL MECHANISM
§1. The Karmic Knot as a Complex
The key episode is the story of the karmic knot from Men's life as a Mexican shaman: "I miscalculated the dosage, and because of me a young man died in terrible agony. I did not call for help, saying 'I can handle it myself,' and did not even regret it, attributing everything to the will of spirits."
In Jungian psychology, a complex is an emotionally charged group of representations split off from consciousness. The karmic knot works similarly: pride becomes a pervasive pattern, and refusal of responsibility tightens the knot. In the session, a breakthrough of awareness occurs: "And I didn't even regret it... I said: 'Well, such is fate.'" Karma appears not as retribution but as unmastered experience requiring internal work. In transpersonal psychology, this corresponds to the concept of the "shadow" — the rejected part of the personality. The knot is untied not through suffering but through acknowledgment and inclusion of this experience into integrated self-awareness.
§2. Repetition and Transformation
Men finds himself twice in a situation where help is rejected:
In Mexico: refusal of medical help for a dying student — driven by pride.
In Russia: refusal of help from passersby for himself — driven by a desire not to burden others.
Externally, the actions are identical, but their internal nature is opposite. This illustrates the law of spiral development: the same behavioral pattern is reproduced at different stages of the evolution of consciousness, but each time with new motivation. Transformation occurs not at the level of action but at the level of understanding. Men comes to the conclusion: "This pride led to the exit of this Soul from incarnation... And that I myself participated in this, I didn't even think." Awareness of one's own participation becomes the breaking point of the karmic loop.
§3. Freedom in the Karmic Structure
The session raises a fundamental question: "God the Father established the law that all Spirits are free. If He had established predestination, He would be responsible for the fate of that Spirit." This thesis contains three dimensions: theological (God avoids pride), psychological (absence of choice kills development), and existential (freedom is realized through choice within given circumstances). Men demonstrates this with his own example: he could have lived 72 years but chose a path that led to death at 55. Karma, thus, appears not as cruel necessity but as a field of possibilities where every choice has weight.
PART II. TRAUMA AS A CATALYST FOR GROWTH
§4. The Trauma of Murder
Men's death represents a trauma unfolding on several levels: physical (blow, blood loss), psychic (confusion, detachment), and spiritual (the collapse of life's purpose). The moment of the attack is captured in the session with cinematic clarity: "I didn't understand what was happening... fell... turned around, wanted to ask: 'For what?' — and they ran away... Then everything started spinning, and I began to watch it from above... All the pain disappeared, and I was like a little cloud." This experience describes the phenomenon of dissociation, which in a spiritual context becomes the gateway to a new state. Notably, Men feels no anger: "I didn't consider that I had such enemies." This indicates that his internal readiness for forgiveness had matured even before physical death.
§5. The Body as a Text of Trauma
The joint disease is interpreted in the session as a bodily correlate of internal tension: "I did not give myself rest... considered the desire to rest as laziness... joints are a symbol of movement." From the perspective of body-oriented psychology, joints reflect the capacity for adaptation and plasticity. Their ossification symbolizes psychic rigidity — the inability to yield, accept support, acknowledge one's own limitations. However, behind this lies a deeper semantics: the joint as a point of articulation — a metaphor for contact, dialogue, connection. Men's joint pathology signals a breakdown of dialogue with himself, with others, and with the transcendent. His body froze in a posture of one-sided service, where energy moves only outward, receiving no replenishment from within.
§6. Transformation of Trauma: Meeting the Killer
In the posthumous dimension, Men meets his killer: "I descended to him, offered to become a consultant, but he refused — he is offended at me... He ended up at the 5th level." This dialogue reveals the nature of the unforgiven: the victim is ready for reconciliation, but the aggressor is paralyzed by his own resentment. In post-traumatic growth psychology, this state is described as "freezing" — the inability to move forward until the trauma is processed. The killer remains at a low level of awareness because accepting forgiveness is tantamount to acknowledging one's own guilt, which requires facing the dark side of the personality. Men, on the contrary, undergoes a path of integration: he does not fixate on the role of the victim but uses death as a lever for awareness of karmic connections and transition to a higher level of being.
PART III. FREEDOM AS A SPIRITUAL PRINCIPLE
§7. Freedom vs. Predestination
The central dilemma of the session is the relationship between divine design and human arbitrariness. Men asserts: "There was a plan that I would become a priest — I fulfilled it. But I could have not become one... For various reasons." This means that the plan exists as a vector, not as a rigid railway track. In existential philosophy, this corresponds to the idea of a "project": a person does not realize a pre-written script but constructs themselves through a sequence of decisions. Freedom in this context is not the denial of fate but creative interaction with it.
§8. Freedom of Choice in Critical Moments
Men reconstructs his final choice: "I analyzed probability lines and realized that the mistake was that I refused the offer to be driven... My heart skipped a beat, intuition said 'agree,' but my mind said 'inconvenient.'" Here two decision-making modes collide: intuitive (heart) knowledge and rational (mind) evaluation. In cognitive psychology, this conflict is described as a clash between fast and slow thinking. In spiritual terms — between the voice of the Higher Self and the voice of the social ego. Men does not fall into self-condemnation: "This was my free choice... If I had agreed, the attack would not have occurred." He takes full responsibility without narcissistic guilt — a sign of mature subjectivity.
§9. Freedom and Responsibility
Men admits: "I broke myself, considering the desire to rest as laziness." This indicates hyper-responsibility, where care for others becomes a form of self-negation. In the Gestalt approach, "healthy responsibility" presupposes the ability to distinguish one's own from another's and not take on what is outside the zone of influence. Men violates this balance, leading to exhaustion, but it is precisely this imbalance that becomes a school for him: through service, he comes to the need for self-care as a spiritual lesson.
PART IV. TRANSCENDENCE AS INTEGRATION
§10. Death as Transition
Men's posthumous experience is described with vivid imagery: "I watched everything from above. The pain was gone. I prayed to Jesus. And then two beautiful winged Angels took me by the arms, bowed and said: 'Congratulations, brother, you have reached the angelic level!'" This is not just a report on posthumous experiences — it is a model of transcendence where death appears not as a finale but as a transition to another modality of existence. In humanistic psychology, such states are described as "peak experiences," characterized by a feeling of unity, peace, and meaning. However, the key point is that this transition is not accidental — it was prepared by Men's entire life, his reflection, forgiveness, and readiness to meet his own shadow.
§11. Memory and Identity
In the session, Men identifies himself with several historical figures: "I was in Israel, my name was Simon... Was in the 4th century... Gregory the Great... Was in Mexico... at the end of the 19th century." This is not chronological confusion but an attempt by the spirit to recognize its multiplicity. In self-psychology, personality is understood not as a monolith but as a dynamic configuration of identifications. The spiritual perspective deepens this view: the spirit maintains continuity, while personal manifestations change depending on cultural and historical context. Men formulates it this way: "The Spirit is one and the same, but the personalities are different, because the memory is different." Memory acts as a connective tissue that either connects disparate incarnations into an integrated biography or leaves them as isolated fragments.
§12. Faith as Encounter
Men asserted during his lifetime: "Faith is not a conviction. Faith is a meeting." The session confirms this maxim, filling it with new content. Prayer to a saint, appeal to angels, contact with the deceased — all these are forms of encounter that the church often taboo but practices sublimatedly. Men points out this contradiction: "You address Seraphim of Sarov... and say that communication with spirits is forbidden? This is hypocrisy... You are the same esotericists, calm down." In this call, one hears not condemnation but an invitation to honesty: religion can cease to be a system of protective norms and become a space of living dialogue — with God, with the world, with oneself.
PART V. THE FUTURE AS PROJECTION AND REALIZATION
§13. Prophecy as Projection
Men foresees: "In the next ten years, priests of a new formation will come... The Church will become computerized: online confessions." In psychological terms, this is not so much a prediction as an externalization of an internal request. Men projects his vision of the future church — open, technological, ecumenical. This image expresses his values and unfinished aspirations. In sociology, the effect of the "self-fulfilling prophecy" is known: when collective expectation forms the reality it describes. The more people share this vision, the more likely its realization.
§14. Incompleteness as a Driving Force
"What did I not manage to do? I wanted to write more works that would help Orthodoxy unite with other denominations." Incompleteness here appears not as tragedy but as a motor. In existential psychology, a person is understood as a project, always open to the future. Death cuts short this project but does not destroy its impulse. Men finds resolution in the fact that the work is continued by others: "I have students who continue the work." He does not get stuck in regret but transforms incompleteness into energy transmitted through students and followers.
§15. Wishes as Transmission of Experience
Concluding the session, Men addresses the Orthodox with instruction: "Read more, don't get fixated only on your faith. And before condemning someone, look into your heart. Remember the words of Christ: 'Let him who is without sin cast the first stone.'" These words summarize his spiritual journey: from closedness to openness, from condemnation to self-reflection, from dogma to living experience. They are addressed not to an abstract audience but to everyone ready to hear.
EPILOGUE: TOWARD AN INTEGRAL MODEL OF SPIRITUAL GROWTH
The session with the spirit of Alexander Men appears as a model of spiritual evolution, where the key nodes are:
Karma as a field of work — this is not retribution but material for awareness; the karmic complex requires integration, and mechanical repetition at each new level acquires a different meaning.
Trauma as an assembly point — a traumatic event becomes a catalyst if it is not repressed but lived through and comprehended; the exit from dissociation is not a return to the old but an exit to a new level of wholeness.
Freedom as a tool — freedom does not oppose karma but operates within it; responsibility is not a burden but a condition of maturity.
Integration as a vector — the goal is not the achievement of external status but the internal unification of multiple experiences, shadows, traumas, and gifts into a single "I."
THE FINAL QUESTION: WHERE DOES THIS TEXT LEAD?
The main criterion for the value of this text is not its origin but its action. If it awakens reflection on one's own recurring patterns, on the unfinished, on forgiveness — it works. Truth is revealed not in the source of the voice but in the trajectory that this voice lays in the listener's consciousness.
CONCLUSION: ARIADNE'S THREAD
We began the journey in the labyrinth, armed with psychological analysis. We crossed the domains of karmic conditioning, bodily imprinting, traumatic experience, and freedom of choice. We met the figure of the Minotaur — not an external enemy but an internal darkness, rejected and unintegrated: in the shaman who neglected a student's life; in the killer unable to accept forgiveness; in the institution denying its own shadow practice.
But we exited differently — through the gate where psychology and mysticism cease to be alternatives, where forgiveness becomes an act of clarity, and death — not a finale but a transformation. The thread for us was not abstract faith but concrete attentiveness: to bodily signals, to recurring patterns of fate, to incompleteness as a source of movement.
Alexander Men said: "Faith is a meeting." This text is also a meeting. Not with a dead authority but with a living question: who am I when my choices form a pattern I did not plan? Light is not at the end of the path but in the very ability to walk with open eyes.
Source: https://blog.cassiopeia.center/hs5n3aADgCx
Cassiopeia #815 Past Lives of Archpriest Men. Christian Sermons. How to Change Fate? The Cause of Death.
00:00 — Start of video.
00:18 — Fragments from the conference.
"I was at that time in Israel, my name was Simon, and I was in a man's body, a person whom He healed of leprosy, and who then became His disciple."
"God the Father established the law that all Spirits are free. If He had established predestination, He would be responsible for the fate of that Spirit, or the one who predestines would answer."
"It wasn't Spirits who gave him the potion and didn't even let in... (Shows how friends or relatives of this person try to enter a small village house and say: 'What's happening to him? Maybe we should call someone?') And I drove them away: 'I can handle it myself!' That was pride."
01:31 — Introduction of conference participants.
Irina: Hello, dear friends! My name is Irina Podzorova. I am a contactee with extraterrestrial civilizations, with the Spiritual world, with fine-material civilizations. Today I have invited the Spirit who in his last incarnation was known as Priest Alexander Men. This is a very interesting personality. He is not incarnated now. And Natalya will be asking him questions.
Natalya: Hello, dear viewers and listeners! My name is Natalya, I live in the city of St. Petersburg.
Irina: Very nice! The Spirit is here in the Astral, in the astral space, greets you, thanks us for the invitation, for the conference, and awaits questions.
Natalya: First of all, I want to greet Father Alexander. For me, this is a great honor — to have the opportunity to touch his Spirit, because unfortunately, I did not live during his time. I greet you, Alexander!
Irina: He shows his image as he was as a priest: the image of a man with a beard and with a rosary for some reason, smiling, and says: "Greetings!" By the way, for some reason his image resembles Seraphim of Sarov, only Seraphim of Sarov was elderly, and this one is younger.
Natalya: A gray beard or dark?
Irina: Dark.
03:15 — Spiritual levels, goals, and tasks of the incarnation of Men's Spirit.
Natalya: A question for Alexander. From what spiritual level did you incarnate into Alexander Men?
Irina (Alexander Men): From the 11th.
Natalya: What was the goal of this incarnation?
Irina (Alexander Men): There were many goals, but the main one was to raise my level by any means, as well as to develop organization, leadership, but at the same time faith.
(Irina) Such multi-tasking.
Natalya: Thank you. And how many years did you plan for this incarnation?
Irina (Alexander Men): 72 years.
Natalya: And was the tragic ending planned in the world of Spirits, or did something go wrong?
Irina (Alexander Men): No, that was the will of another person.
Natalya: Father Alexander, was your spiritual path in this incarnation a continuation of a path begun in other incarnations?
Irina (Alexander Men): It is always a continuation.
Natalya: What interests me — specifically in the Christian or Jewish egregor.
Irina (Alexander Men): What does that mean?
Natalya: When I read your books or about you, I get the impression that you have been acquainted with Jesus Christ or with Yahweh for a very long time, and your life seems to indicate some other, very rich previous spiritual experience.
Irina (Alexander Men): Yes, we incarnated together with Yahweh, and I lived in the time of Jesus too.
Natalya: Can you tell us a little more about these two incarnations?
Irina: Let's ask what level he is at now.
Natalya: Let's.
Irina (Alexander Men): I incarnated from the 11th.
(Irina) And what level are you at now, Alexander? He says he is now at the 22nd. Let's congratulate him, because this is a big leap. We congratulate you!
05:52 — Men's Spirit on his incarnations with Jesus Christ and Yahweh.
Irina: Tell us about the incarnation in which you were acquainted with Jesus.
(Alexander Men) I was at that time in Israel, my name was Simon, and I was in a man's body, a person whom He healed of leprosy, and who then became His disciple.
Natalya: And the incarnation when you were acquainted with Yahweh?
Irina (Alexander Men): At that time He was incarnated on Tumesout, and I was incarnated on Burhad, and we cooperated — I helped Him carry out His plan. Also as a man.
(Irina) Shows a male incarnation on Burhad as well.
Natalya: Not on Earth, not in the Jewish egregor, then?
Irina (Alexander Men): No. I lived on Burhad at that time.
Natalya: Father Alexander, between the incarnation as Simon and as Father Alexander, there is quite a large gap. Were there incarnations there connected with the mission of preaching Christ, His Gospel?
Irina (Alexander Men): What preaching of Christ could there be if I was already incarnated with Him as Simon?
Natalya: You were acquainted with His personality in subsequent incarnations as well.
Irina: I understood his answer, now...
(Alexander Men) You just asked if there were incarnations between them, but they couldn't have been between them, because Christ's mission began after His incarnation. Here you need to understand that the Spirit had an incarnation as Yahweh and an incarnation as Christ. The Spirit is one and the same, but the personalities are different, because the memory is different. So I was acquainted with Yahweh, I was acquainted with Christ — yes, it's the same Spirit in different incarnations.
07:55 — Other incarnations of Men's Spirit.
Irina (Alexander Men): As for my further incarnations, I was incarnated in the 4th century after the Nativity of Christ on the territory of modern Turkey as a person you surely know as Gregory the Great.
(Irina) Do you know him?
Natalya: I personally am not yet acquainted with him, but I think information can be found about him.
Irina: This is a companion of Basil the Great, John Chrysostom — these figures. So he was incarnated as Gregory the Great. He was a representative of the Roman Empire, a Roman (shows that he was not Jewish, but a representative of the Hellenes).
(Alexander Men) At that time, there was no clear division — Greece, Italy, it was all the Roman Empire, and it consisted of provinces. And where I was born, it was a province that belonged to the Hellenes. When I was Gregory the Great.
Natalya: Alright, thank you.
09:12 — Choosing a family for incarnation. Men's Spirit on his parents.
Natalya: Let's return to your incarnation when you incarnated as Alexander Men. You were born into a Jewish family. What was the spiritual meaning of such a choice?
Irina (Alexander Men): I chose by the vibrations of my father and mother — those who, in those difficult years of atheistic propaganda and post-war devastation, could teach me the path to God when my memory would be blocked. That's exactly what we agreed upon.
Natalya: As we know from your biography, your mother coped with this task brilliantly.
Irina (Alexander Men): Yes. My father was not as religious, but he still believed in God, though not as strongly. But my mother — yes, she was deeply religious, she herself was raised by her mother and grandmother who took her to church, so she told me all this from childhood. She told me about the Bible, showed me religious books, and taught me to read.
Natalya: History tells that even when you were in the womb, she was already reading the "Our Father," and when she was nursing you. Because she understood that without God's mercy she might not fulfill the task of raising you in faith.
Irina (Alexander Men): What's surprising about that? She was a believer. Of course believers pray.
Natalya: This might be surprising in our times.
Irina (Alexander Men): And in your times there are believers who do this.
Natalya: That's true.
11:02 — Predestination, freedom of choice, and purpose.
Natalya: Alexander, a question about predestination. If it weren't for your mother, and the catacomb church, and the mentorship of Father Seraphim, would you have become a priest? Would you have chosen that path then?
Irina (Alexander Men): What do you mean "would have become"? I didn't quite understand the question. There was a plan, yes.
Natalya: The question is about predestination: would you have become a priest regardless?
Irina (Alexander Men): There is no predestination in the sense of a rigid plan — it can change. There was a plan that I would become a priest, and I fulfilled it. Could I have not become one? Yes, of course I could have. For various reasons, I might not have become one. Either you follow your plan, or you don't follow your plan. That is, either you follow your Divine purpose, or you don't. And what is predestination in your understanding?
Natalya: Some rigidly predetermined conditions, and you can't deviate — definitely, definitely a priest.
Irina (Alexander Men): And who can set those for you?
Natalya: That's a philosophical question that people still argue about: whether predestination exists, or whether we are free and can choose even in such important, global matters.
Irina (Alexander Men): God the Father established the law that all Spirits are free. If He had established predestination, He would be responsible for the fate of that Spirit, or the one who predestines would answer. And that would give rise to the elevation of some Spirits over others — those who predestine over those who are predestined. And elevation quickly breeds pride and lowers vibrations.
Natalya: Yes, I'm familiar with that.
13:29 — Men's Spirit on his decision to become a priest.
Natalya: Father Alexander, at what point in your life did you realize you wanted to be a priest?
Irina (Alexander Men): In childhood.
(Irina) Shows that in childhood, around six years old. Shows himself at six years old, and how he was brought to be baptized.
Irina (Alexander Men): And I saw the priest, heard the singing, breathed in the smell of incense, and realized that I didn't want to leave there — as if the church was my home. That was in childhood. It was my native walls. I didn't understand at the time why I felt that way, but later I dreamed as a child that I was putting on a cassock and serving as a priest, singing as a priest. And I always dreamed of it, because for me it was such an amazing service, as if an Angel entered and inhabited the priest, speaking through his lips, manifesting through his movements.
(Irina) Shows something like holiness.
(Alexander Men) This is something that can be felt rather than put into words, but I felt a special grace from priests. Of course, when I became one, my ideas changed somewhat, and I lost some illusions, but that's a good thing, isn't it?
Natalya: Yes.
15:30 — Contact with Jesus Christ and other curators.
Natalya: Father Alexander, the times were quite difficult when you lived. And here's the question: what force guided you on your spiritual path — did you have a curator? Because it was not easy to stand firm in those times.
Irina (Alexander Men): Yes, of course I had a curator. My curator was Jesus Christ. As well as the Holy Spirit, Archangel Gabriel, Archangel Metatron, Archangel Michael — my curators from the Spiritual world.
Natalya: And did you enter into this contact from birth, or was it a more conscious choice later?
Irina (Alexander Men): My contact with Jesus was from birth, because one of the social tasks of my incarnation (I've already spoken about the personal ones, and the social task was) — to bring the Message of Christ to people in that difficult atheistic time. So from birth, Jesus was my curator, and He raised me, my Soul, when I still understood nothing of words. He put energies of Divine Grace into it.
Natalya: Yes, reading your biography and your works, I also felt that.
Father Alexander, were there moments in your life when this connection with Christ was interrupted due to some life situations?
Irina (Alexander Men): No.
Natalya: Always a continuous contact?
Irina (Alexander Men): I always felt Him. It was interrupted only when I myself for some reason stopped praying, for example, due to busyness. I always believed — there was no period of cooling toward faith. I always believed in God, believed that He was near, believed that I was conversing with Him, that He was beside me, saw everything, so I always conversed with Him both aloud and mentally.
(Irina) Shows how he mentally asks questions.
(Alexander Men) This was such an inner prayer, and it was more gratitude than request. It continued when I read books, and not only the Bible.
17:53 — Men's Spirit on his love of reading.
Irina (Alexander Men): I read a lot — both scientific literature, and literature on various other religions, and mythology, scientific and fiction. Classics, for example, I read almost all of them. I loved to read very much and spent all my free time, even after graduating from the Theological Academy, with books. Even when I was a student, during lectures.
(Irina) Shows how he listens to a lecture, but under the desk he's reading something unrelated. (laughs)
(Alexander Men) I read philosophy. I was a frequent visitor to various large libraries, taking so many books at once that it was difficult to carry them home.
(Irina) Listen, me too! I remember myself when I went to the library: I was registered at my local library and also went, took different books, and then could barely carry them home. Interesting?
Natalya: Yes, thank you.
19:27 — Men's Spirit on the beginning of Christ's preaching. Moments alone with God.
Natalya: Father Alexander, how did you manage, with such a workload, in such constant service later on, with lectures and appearances, to find time to restore the connection when you were alone? Or was it constant, continuous?
Irina (Alexander Men): It was difficult for me to be alone, especially in the last five years of my life. From 1985, when perestroika and glasnost began, I realized that the time had come for preaching Christ and church teaching, and I immediately began to address the people, gathering halls (shows). People were drawn to me, and I answered all questions...
(Irina) Shows how he gives out his phone number: he has a phone at home, and it constantly rings.
Irina (Alexander Men): Any person could call, come to my home — everything was open.
Natalya: They wrote many letters, probably?
Irina (Alexander Men): Yes. And constant meetings, conversations, debates, even arguments. And also writing books. I wrote books and articles for newspapers.
But I remained alone with myself when I woke up and when I fell asleep — at these moments of my life I remained alone with God. When falling asleep, I thanked God for the day given to me, for the gift of words that could lead people's Souls to Christ. And when waking up, I asked for blessing. Those were the moments I remained alone with God.
Natalya: Thank you.
21:57 — Men's Spirit on esotericism and extraterrestrials in his life.
Natalya: Judging by the stories of your acquaintances and friends, you were knowledgeable in matters of esotericism, as we now call it.
Irina (Alexander Men): I read. I told you I read books on religious teachings, philosophy, and of course, on esotericism — what is now called occultism, esotericism. I read that too, naturally.
Natalya: Father Alexander, did you entertain the thought of the existence of intelligent life beyond Earth?
Irina (Alexander Men): Yes, I did. There's nothing special about that — for me it was natural, because I believed that God is omnipotent and can create life on any planet. So I found nothing surprising in it.
Natalya: So if one of your parishioners had said that perhaps extraterrestrials exist, you wouldn't have said "that's all from the devil," as I sometimes hear from modern priests?
Irina (Alexander Men): No, of course not. Saying "that's from the devil" is the easiest thing to do, but it's simply unwillingness to think. In fact, it's an instinctive defensive reaction of a person who thinks, "I'm being told something I don't believe," and I say, "It's from dark forces" — to devalue the person's experience and not have to think about it.
If someone had told me that extraterrestrials exist — and by the way, I was asked about this...
Natalya: Of course! Who else would they ask? A priest!
Irina (Alexander Men): I would answer that it's possible. And if someone told me that extraterrestrials definitely exist, I would simply ask them, for example, how they know, and engage in conversation.
23:59 — Men's Spirit on connection with the Spiritual world.
Natalya: Father Alexander, they say you once saw a ghost. What was that situation about?
Irina (Alexander Men): I saw the Spirits of my parents, my grandmother, my grandfather.
(Irina) Shows ancestors.
Natalya: Was that a state before waking, or right in broad daylight?
Irina (Alexander Men): It happened many times. I was a person quite sensitive to the Spiritual world — I saw them with spiritual vision and felt their presence. I prayed for them, for example, for my mother, my father, for the repose of their Souls, and felt how they came and thanked me for it.
Natalya: Thank you.
24:55 — On the existence of the church ban on contacts with Spirits.
Natalya: Tell me, Father Alexander, you are familiar with the Old Testament ban on contacts with deceased Spirits, aren't you?
Irina (Alexander Men): Yes.
Natalya: How do you perceive this contact of ours now?
Irina (Alexander Men): I am familiar with this ban because I knew Yahweh when He gave it. We — He and I and other members of our group that came to Earth to form the Jewish egregor — created all these laws. And I know exactly the meaning of this ban — for what reason it was introduced, until what time it was introduced. All that is now lifted.
The main proof for an Orthodox Christian that the ban on contact with Spirits has been lifted is any prayer book sold in the Orthodox church: after all, there are plenty of prayers dedicated to saints. And what is a prayer to a saint? This, by the way, is not just words, dear friends — it is the establishment of a direct spiritual connection between you and the Spirit you are praying to. It's obvious, for example, that when you read an akathist to Nicholas the Wonderworker, or George the Victorious, or Seraphim of Sarov, and so on, you understand that they died as people. But who are you addressing? Them or God? And you say: "Father Seraphim!" — addressing Sarovsky. — "Father Seraphim, pray for me to Jesus." Who are you addressing?
Natalya: Father Seraphim.
Irina (Alexander Men): But he died.
Natalya: But our God is "not the God of the dead, but of the living." [Matt. 22:32]
Irina (Alexander Men): But contact with a Spirit is forbidden.
Natalya: Yes, logical. Logical.
Irina: Well, he said it funny, didn't he?
Natalya: He said it brilliantly! I've never even thought of answering that way before.
Irina (Alexander Men): My dear Orthodox friends, I was with you in the same faith, in the same egregor, and I still remain in the egregor of Christianity, by the way. I want to tell you that this is hypocrisy, dear friends, when you forbid communication with Spirits and say it's communication with demons, a mortal sin, but at the same time continue to call upon Spirits. If you can't communicate with them, then you can't address them either. Because addressing is already communication.
Now if Irina calls you, Natalya, for example, and says: "Natalya, greetings! Pray for me to God." Would that be communication?
Natalya: Yes. If you call me and ask me to pray, that's communication.
Irina (Alexander Men): And you don't need to call a Spirit. As soon as you name his name and imagine his image, or simply want to address him — an invisible spiritual connection is established. It is established faster than a phone call takes to connect. Because in the Spiritual world, distance does not exist. It all happens at the level of the Spiritual heart.
If someone told you now, or if someone told Irina: "Communicating with Natalya is a sin, but you can call her" — how would you regard that?
Natalya: That's absurd, and there's no logic to it.
Irina: Yes. He said it so funny, I can't stop laughing! (laughs) Well, funny, isn't it?
Natalya: Witty, yes.
Irina: He's smiling.
(Alexander Men) So, my dear Orthodox friends who are against communication with Spirits, spiritism, and so on — go all the way, go to Protestantism, renounce prayers to saints. Otherwise, you are actually practicing the very spiritism that I congratulate you on! Because "spiritism" comes from the word "spiritus" — "spirit."
By the way, in the postulates of spiritism, it is nowhere written that the Spirit must necessarily respond in some way. After all, according to both occult and Orthodox teaching, it is quite possible that a person, due to the structure of their nervous system, brain, and psychological characteristics, is unable to perceive that response. Perhaps they are simply not attuned to it, right? But the very act of addressing the spirit of the deceased is a fact of contact.
It's clear that Christ is risen. But, my dear ones, you love the Theotokos, don't you?
Natalya: We do.
Irina (Alexander Men): And you know for certain that she died. What are you celebrating — what feast is August 28, tell me, please?
Natalya: I need a hint: August 28 — the Dormition?
Irina (Alexander Men): The Dormition of whom?
Natalya: The Most Holy Theotokos.
Irina (Alexander Men): And where did she "fall asleep"? Let's recall this Church Slavonic, Old Slavonic language: what does it mean?
Natalya: There was something about her not dying, but being taken by an Angel, or something like that — some such tradition.
Irina (Alexander Men): But did the body die?
Natalya: I don't remember.
Irina (Alexander Men): Dormition — what is it?
Natalya: She fell asleep, that means. She died, fell asleep.
Irina (Alexander Men): Yes, and even in Church tradition there is such a thing that when her Soul departed, Christ met her. Remember?
Natalya: Yes.
Irina (Alexander Men): And you address her with hundreds of prayers, akathists — that is, already to her Spirit. And not only do you address her, you have painted hundreds of icons before which you bow. And after that, you say that communication with Spirits is forbidden? Who will believe you?
(Irina) He says it amusingly, right?
Natalya: Passionately! I feel this topic is close to Father Alexander's heart.
Irina: Because he strongly supports prayers to saints.
(Alexander Men): You will now claim that prayer is not communication. Then tell me, why do you waste your time on meaningless chatter that you don't even consider communication?
(Irina) How do you like that question?
Natalya: Very logical, and indeed he debunks this double position of "allowed-forbidden." Great, thank you Father Alexander!
Irina: As an Orthodox person, was it clear to you?
Natalya: It was clear to me.
Irina: He says: "She is Orthodox in spirit." You are an Orthodox person, aren't you?
Natalya: I am an icon painter. And I was a Protestant for twenty years, but I always felt burdened by it.
Irina (Alexander Men): Even a Protestant, and then came to Orthodoxy. Especially for you, as a former Protestant, this is understandable.
Natalya: Of course, I understand a lot, yes.
Irina (Alexander Men): Prayer to a saint is contact, just as addressing a person is also contact.
Natalya: Yes, yes. And it never even occurs to you. It's like with the resurrection of Christ: where did He go? Into a cloud. And then where? And I ask people this question and say: "But He was in a body?" — "Yes." — "So He must be somewhere?" — "Well, yes. Although no. He is God and can be wherever He wants." So it is with this. That's right, thank you, Father Alexander!
Irina: See, he answered about spiritism. Great. Next.
(Alexander Men) That is why I came to you as a Spirit — I was invited by an esotericist, an occultist who summons Spirits, etc. She is doing the right thing, because she is acting exactly according to the Gospel, exactly according to the spirit of the New Testament. Because the Apostle Paul clearly wrote to believers in the "Epistle to the Hebrews": "you have come... to the spirits of the righteous" [Hebrews 12:22/23]. How can you come and not communicate? What do you need these spirits of the righteous for, what do you need Angels for? Why do you pray to Archangel Michael, Archangel Gabriel, your Guardian Angel? This is all about contacts with Spirits, my dear friends! You are the same esotericists, calm down.
Irina: Well, funny, isn't it?
Natalya: Witty, yes. Thank you!
35:03 — On the feelings of Spirits when addressed.
Natalya: Father Alexander, a question: did you feel it when I addressed you, since we're talking about interaction with Spirits? Did you feel it?
Irina (Alexander Men): Yes, of course. I feel every Soul that turns to me and prays for me.
Natalya: And that when preparing for the broadcast, I addressed you and asked for your participation and help?
Irina (Alexander Men): Yes, I know that you addressed me both the first and second time.
(Irina) We just couldn't arrange the broadcast once.
Natalya: During the liturgy at church, I invited you to see through my eyes how the service goes. Did you feel that I was inviting you?
Irina (Alexander Men): What is felt more is the desire to be together.
Natalya: Thank you.
35:51 — Men's Spirit on healing people.
Natalya: Reading your biographies, I came across a story about how you once healed a girl who came with a stomach ache. And there was an interesting story described. Tell us about healing people — it wasn't an isolated case, was it?
Irina (Alexander Men): No, not isolated. It wasn't I who healed — I simply prayed.
(Irina) Shows how he prayed, and Angels came and removed the pain. It was prayer.
Natalya: One parishioner said she witnessed during the Easter service how you stood at the Epitaphios and read the Canon, and there was a radiance above your head, and you yourself were glowing, and your clothes were glowing with an unearthly Divine Light.
Irina (Alexander Men): You know perfectly well that there's nothing surprising about it. I was simply in a state of elevated vibrations, and she had the subtle sensitivity to see auras — that's all. What kind of light could there be above the head? The Sahasrara chakra, naturally.
36:53 — The spiritual cause of Men's joint disease.
Natalya: It's known that you had joint pain. What was the spiritual cause of this ailment?
Irina (Alexander Men): Overload. Fatigue. I didn't give myself rest, and it affected my body.
Natalya: You pushed yourself, right?
Irina (Alexander Men): I didn't give myself physical or mental rest. Sometimes I wanted to be alone, sometimes I wanted to be in nature, to walk, to stroll. But I had meetings with people, and I broke myself, overcame myself, considered it laziness. That's why I damaged my body with my thoughts — that it must submit, obey me — and from that my joints started hurting. Because they are a symbol of movement: I didn't allow myself free movement.
Natalya: How I understand you!
Irina: Yes, great.
Natalya: Share your experience on how to find balance in this — balance between serving people and the need not to forget oneself?
Irina (Alexander Men): Oh, that's a very difficult question for me! To find balance in this, you need a lot of experience of equal love for yourself and for people, not loving one more than the other. And I loved people more.
(Irina) Shows how he gave himself away.
Natalya: Yes, that's how it was.
38:32 — Men's canonization. Turning to him for healing.
Natalya: In 1995, an amazing thing happened. Carlos Torres, a Catholic priest, was ill with cancer, and he turned to you with fervent prayer, and his healing occurred.
Irina (Alexander Men): I am now an Angel, at the 22nd level — these are Angel-Consultants. And the Angels who heal, who come during healing sessions, during prayers — those are Angel-Healers, they are at the 20th level, and I am the one who trains them. So you can certainly turn to me with any requests. Although I am not canonized — or rather, I am canonized, but not in the official Church.
Natalya: I was looking at the icons that already exist today, and I have your icons.
Irina (Alexander Men): I am, in fact, canonized in a structure called the Orthodox Apostolic Church. This is a very interesting structure, but it is not in communion with the Russian Orthodox Church. Although I am not canonized by it, you can certainly turn to me, because canonization is not important here — it's just an official establishment. In fact, there are many unnamed saints in the Church, that is, those who were never officially canonized.
Natalya: Nevertheless, you spoke of many empty names behind which there is nothing.
Irina (Alexander Men): That happens too.
40:13 — Men's Spirit on warnings before his death.
Natalya: You were always in a hurry to live, and in some phrases you said there was little time. Did you sense an early death, or were there predictions of death that reached you and gave the impression that you would leave early?
Irina (Alexander Men): I had warnings: I had dreams — my Guardian Angel came to me in a dream and asked me to be careful. I have a very strong Guardian Angel, he always accompanied me — Elisha. We still communicate now; by the way, he is preparing for incarnation but says he will only go with me. He came to me in dreams; and even in waking life, when I was in the body, he sent me thoughts to be careful, especially in the last six months.
Natalya: Where did he see the danger coming from?
Irina (Alexander Men): From the people around — he saw their evil thoughts, envy of my fame, disagreement with my ideas, aggression. He saw it as dark clouds gathering around me, while I dispersed them with my light (shows a bright space).
41:41 — Men's Spirit on the possibility of avoiding the attack.
Natalya: Father Alexander, was there a possibility for you to change that tragic ending that occurred? What should you have done?
Irina (Alexander Men): I should have agreed. I later analyzed my incarnation and my exit from it in this way — through the murder of my body. I looked at the probability lines of what I would have needed to do to prevent it, and at what moment I made the wrong choice, the mistake.
(Irina) Shows some people: Peter, Sergey, Marina — that group of people who lived in the suburbs of Moscow somewhere, and they had a car.
(Alexander Men) They offered to come for me and drive me in their car, because their Angels also warned them that I was in danger. But I refused, not wanting to burden these people. If I had agreed, the attack would not have happened, and I would have lived about another 20 years.
Natalya: That is so painful to hear, really!
Irina (Alexander Men): Sometimes we don't understand which choice leads to what, but in the Spiritual world it's all visible. Therefore, always listen to yourself, to your intuition. Why did I refuse to be driven, even though my heart skipped a beat: "Agree!"
Natalya: That was the Higher Self telling you: "Agree."
Irina (Alexander Men): But my mind said: "No, that's inconvenient. Why should they drive me? I'll take the train." But I needed to accept this as a gift from God — I didn't need to understand it as some kind of deference to me, but simply as a gift from God. That is, I didn't need to think that they were doing it out of politeness or wanted to get into my confidence — that's all our human speculation — I needed to reject that and follow my heart.
Because they offered this to me about half a year before. It was exactly half a year before my exit from incarnation that the probability line leading me to this discarnation began to emerge. Gradually, this Ribbon of probability became larger, denser, acquired materiality, and eventually materialized.
44:51 — The spiritual cause of Men's early death.
Natalya: Tell us more, please.
Irina (Alexander Men): What happened was also not accidental, because it was the untieing of my karmic knot, but the one who did it tied his own.
Natalya: So the spiritual cause of the tragic death — it...
Irina (Alexander Men): It is in a past life — not the one where I was Gregory the Great, but specifically the previous one. In that incarnation, I also lived on Earth. In fact, I had many earthly incarnations — I grew to love this planet very much.
Natalya: And Russia?
Irina (Alexander Men): I lived not only in Russia — that's exactly what I'm talking about now.
I was in a man's body, but he lived on the territory of modern Mexico, and it was at the end of the 19th century. I was there in a small town, a Mexican (shows a small town, more like a village). And I was from a clan (they have clans there) that belonged to a secret clan of shamans. So when I was born there, the shamans began to train me, then I underwent initiation, and my whole life — I lived there 67 years — I was a shaman. And into that body, I incarnated from the 19th spiritual level, but departed at the 11th. I lowered my vibrations because, firstly, I was very elitist — I believed that higher knowledge was revealed to me, and others were unworthy.
Natalya: Pride, right?
Irina (Alexander Men): Elitism. And I also used psychotropic hallucinogenic substances for altering consciousness and contacting Spirits, and eventually I gave them to others — my students and those who came to me for healing. And I also prepared various herbs. And it so happened that I miscalculated the dosage, and because of me, a young man left incarnation. And he left very painfully — he had convulsions, hallucinations. And instead of helping him and sending him to doctors, I just performed rituals and called upon Spirits. But they didn't help him — he died in terrible agony. And that tied a karmic knot. I departed at the 11th level — that is, I lowered my vibrations. And then the same young man incarnated and was the one who discarnated me.
48:40 — Men's Spirit on the karmic knot with the killer.
Natalya: Was he alone?
Irina (Alexander Men): He was not alone, he was part of a group, but he was precisely the one who killed my body, who delivered the blow. Because we were brought together (shows how mentors bring them together) so that we would untie the karmic knot. He could have untied it between us, but when we met, he discarnated me, and tied his own knot even tighter. But I untied mine, because I raised my vibrations and removed the pride that I had in my past life and that led to the discarnation of that young man. After all, I didn't do it out of malice, not deliberately, but precisely because of my pride — that I could handle it myself, that I wouldn't call for help, even though I saw he was suffering.
(Irina) Shows such a man in shaman's attire, with a beard, some kind of headband with feathers, a tambourine in his hands. And he gave a decoction or some hallucinogenic plant specifically for healing this young man, but miscalculated the dosage, and the man began to be poisoned. I see how he crawls on the floor, and he's in such an insane state, he can't see anything.
(Alexander Men) And I, instead of calling for help — people, doctors (by that time they could have been called from the city) — said: "Why do I need these doctors? I'll figure it out myself." That's pride, and this pride led to the exit of that Soul from incarnation. He was convulsing, then began to see coming Spirits, and then he died. And I didn't even regret it — my heart was so hardened that I said: "Well, such is fate, the gods took him, the Spirits took him." And that I myself was involved in it — I didn't even think.
(Irina) What do you say to that?
Natalya: And that was precisely the moment when the karmic knot was tied, right? That is, if you had grieved over the man's death, it might not have been tied?
Irina (Alexander Men): If I had at least realized it. Grieving wouldn't have helped either. If I had realized it, taken responsibility upon myself — but I said: "I had nothing to do with it, it was the Spirits." But it wasn't Spirits who gave him the potion and didn't let anyone in...
(Irina) Shows how friends or relatives of this man try to enter a small village house and say: "What's happening to him? Maybe we should call someone?"
(Alexander Men) And I drove them away: "I can handle it myself!" That was pride.
Natalya: Question: this young man who ultimately took your life — were you acquainted with him?
Irina (Alexander Men): In this life, no.
Natalya: Because how else would you have had the opportunity to untie the karmic knot if that married couple had driven you, and your years had been extended by another 20 years?
Irina (Alexander Men): He would have met me under other circumstances, but possibly later. And he would have had the opportunity to work through this karmic knot and this aggression, and then the murder would not have happened.
52:48 — Men's Spirit on his killer.
Natalya: Was his attack on you motivated by the fact that he knew about you, knew you?
Irina (Alexander Men): The Soul didn't know. These were, so to speak, visible events, and beneath them — an invisible cause. The visible events were that he was...
He, in fact, is also already discarnate, this man, and by the way, his name, like mine, is Alexander. He is now already discarnate, and I went to him, descended, since he ended up at the 5th level. I descended to the one who discarnated me, and we discussed this matter. I offered to become his consultant, but he refused — he's still offended at me.
Natalya: Does this offense come from the past incarnation, or from the time you were Alexander Men?
Irina (Alexander Men): Both from the past and from when I was Alexander Men — it all piled up. I'll explain now.
When he lived in the body of this Alexander, he was 23-24 years old (shows a young man), and he had a brain condition from childhood — he was not quite adequate.
Natalya: Some organic disorder?
Irina (Alexander Men): He had outbursts of anger for no reason, and he had, as they say in the "Cassiopeia" project, contacts with destructive plasmoids. He lived not far from Moscow, in the city of Zagorsk, and there he became acquainted with my lectures, but we were not personally acquainted.
(Irina) Shows that somewhere he reads something.
(Alexander Men) When he read this, his Spirit reminded him of the aggression — that he had left incarnation because of me. And he developed an antipathy that spread to everything I had written. And he perceived it as if I was speaking against the faith, against Orthodoxy, and he considered himself Orthodox, although of course he wasn't in essence. He considered me a traitor to the faith because I wanted to unite all religions. And he began to follow the news about me, to observe from afar.
Then, about a year or eight months before, he went and reported me to the KGB, to the Department of Religious Affairs — there was such a meeting, he talked with a person who was responsible for religious cults. He said that I wanted to unite all people under some idea of mine and was doing it illegally. He made such a statement. They worked with him there, talked, and let him go, saying they would monitor me, and so on. And he continued to observe: I was already quite well-known, they wrote about me in newspapers and talked about me on television (shows that they talked about him on the "News").
And he learned that I was opening an Institute for the Study of the Bible, where I would teach everyone. But he perceived it as if I wanted to lead people away from the true faith, from Orthodoxy, and he persuaded two of his friends to attack me and remove me from incarnation because I was supposedly a wrong priest.
Natalya: He convinced them, I understand?
Irina (Alexander Men): Yes, he gave them arguments, and they were also, so to speak, from the socially irresponsible and alcohol-affected strata of the population. He paid them a certain amount because he worked in Zagorsk and was, by the way, a security guard (shows). He also did sports, was a athletic young man. And he found some locals who drank, alcoholics, and they agreed to help him for a small reward. One was with him when he attacked me.
59:16 — Men's Spirit on how the murder occurred.
Irina (Alexander Men): He had tracked me the evening before, but I arrived late because I had given a lecture at the institute, he didn't wait, they left. And in the morning he tracked me down — they had spent the night somewhere nearby, probably sitting in the bushes.
(Irina) Shows how they came from Zagorsk and began to track.
(Alexander Men) How did he know where I lived? It was known to everyone — he quickly found out from people; I didn't hide. So he tracked me there.
And so two of them attacked me, while the third (shows) stood on the path and watched to make sure no one came. He was supposed to signal them if someone was coming so they could hide — he stood guard.
That was the story.
Natalya: It's known that you had a briefcase. And many people are interested in what was in the briefcase? Although, apparently, it doesn't play any role?
Irina (Alexander Men): They staged a robbery — as if I was killed for money — but it wasn't for money.
Natalya: There is one version that there were some documents exposing the church, or something else...
Irina (Alexander Men): Why would I need to expose anyone? Was I a little child at 55, or a young guy — did I have nothing better to do? I knew very well all the strengths and weaknesses of our Church — they are well-known even now. What is there to expose, whom?! You can't re-educate adults — it's useless.
1:01:12 — Men's Spirit on why the murder remains unsolved.
Natalya: Father Alexander, what is the reason that your murder remains unsolved to this day?
Irina (Alexander Men): They started looking in the wrong place — they didn't know about this man. They started looking among neighbors. I simply saw through the egregor — through my family egregor and through contact with Natalya, with Elena...
Natalya: And Mikhail.
Irina (Alexander Men): Yes, and with Mikhail — that is, with relatives. I saw their thoughts, how they followed the investigation, so I know from their thoughts what happened. And I also know from Pasha — we communicate, by the way, he's my brother.
Natalya: Yes, I know. Now it turns out that Natalya is in the world of Spirits, and Pavel is in the world of Spirits...
Irina (Alexander Men): Yes, I met her too.
Natalya: Did you descend to her?
Irina (Alexander Men): We also communicate, yes, she is at the 18th level.
Natalya: And Pavel?
Irina: Pavel is at what level? At the 15th. So he descended to all of them.
Natalya: I've read investigations into your death. So many versions! And it turns out it was just one person.
Irina (Alexander Men): It's just that it wasn't a robbery. Yes, they took the briefcase... By the way, I later asked him what he did with it.
1:02:57 — The last minutes of Alexander Men's life.
Irina (Alexander Men): Because when I was hit, at first I didn't understand what was happening — I just felt that I had been hit on the head, but didn't feel the blood. And I fell, then got up — my eyesight was somewhat weak, and I didn't see the blood at first. I turned around, wanted to ask: "For what?" — but they had run away, I just heard the sound of running feet — thump-thump-thump along the path. And there was fog, nothing could be seen...
Natalya: Early morning.
Irina (Alexander Men): I thought: "What hooligans? They're some young guys." They seemed like teenagers to me, but they were adults, just very young. And they ran off somewhere. "What hooligans!" — that was my indignation. And I thought: "Well, I need to go to the train" — because I was supposed to go to the service. And the briefcase, where my clothes, cross, Gospel — all my things that I took with me — was gone. I didn't even realize they had taken it. I walked back and forth — couldn't find it. I thought: "Well, okay, I'll get there and find something for myself there," and I walked toward the stairs leading to the platform. It wasn't far (shows several tens of meters).
But when I got to those stairs, I realized I couldn't walk up them because I felt weak.
Natalya: Blood loss already.
Irina (Alexander Men): And my head started hurting — it hurt badly, not just the back of my head but my forehead too, and I started feeling nauseous, and my head was spinning. And I sat down near those stairs and thought: "No, I'll go home instead, call a doctor." And I went home. And someone met me, asked me something — I barely remember now.
(Irina) Shows clouded consciousness. Severe headache — so severe (he shows me the sensation) that he wanted to tear it off and throw it away.
(Alexander Men) This pain prevented me from thinking, but there was a thought: "I'll make it" (shows that he's walking, but his state is like being drunk).
Then I saw blood on my clothes, touched it (shows how he feels his head) and saw blood there. And while I was walking, someone met me, asked me something, even: "Can I help you?" And again I had — but this was no longer pride, like in that incarnation, but simply unwillingness to burden people — and I said: "I can manage."
(Irina) Shows how he refused help to be walked home or to call doctors.
(Alexander Men) And here again, as I once left that young man without help in my past life, in this life, since I had worked through my knot, I was not left without help — I met people who could have helped me. But I refused myself, and since I refused myself, they left, and my Angel-Consultants, my mentors, perceived this as my will, as my choice: "Go away!" And they left.
And then I reached my house, wanted to go through the gate, but the ground began to shake even more. I didn't make it literally a few meters — I fell, and felt only pain, increasing burning, and tried to call my wife.
1:07:37 — Discarnation of Alexander Men.
Irina (Alexander Men): Then everything started spinning: the sky, the trees, and I began to feel that I was already watching it from above.
(Irina) Shows his exit from the body.
(Alexander Men) I saw the village from above and thought: "How easy! All the pain is gone, and I'm like a little cloud." I remained conscious and understood that I was leaving this life. Then I began to pray to Jesus to take me to Himself. And then I felt two beautiful winged Angels take me by the arms. We greeted each other, they bowed to me and said: "Congratulations, brother, you have reached the angelic level!" At first I: "How is that!?"
(Irina) That's how he tells it.
(Alexander Men) What I told about that young man — I didn't know any of that at first; I found out in the Spiritual world. And who hit me and how — I didn't understand at all at the time.
Natalya: Although there were many enemies.
Irina (Alexander Men): But not to the point of beating me. I didn't think I had such enemies who would kill me — I didn't consider anyone an enemy at all.
Natalya: For example, putting you in prison — that's different, right?
Irina (Alexander Men): I knew perfectly well that there was nothing to put me in prison for — I never went against the authorities, by the way. Yes, people came to me — dissidents who went against the authorities — but I didn't support them. Yes, I was interrogated about some of them, but I told them honestly that I never went against the authorities, because I knew perfectly well that all authority is from God. Even if it is godless, even if it is totalitarian, even if it is cruel — then it is according to our sins.
1:09:37 — Men's Spirit on those who continue his work.
Natalya: I have another question: do you plan to incarnate now, while in the Spiritual world?
Irina (Alexander Men): I'm thinking about it, possibly — I don't know yet. I haven't given it much thought yet, but I allow for that probability.
Natalya: And what would you still like to do that you didn't have time for in incarnation?
Irina (Alexander Men): I want to say what I didn't have time to do for the Church. That is, to write more works or give lectures that would help the Orthodox Church unite with other Christian denominations, as well as be more tolerant of other religions, including esotericism.
Natalya: Yes, that is very, very regrettable.
Are there currently people or parishes in Orthodoxy that continue what you started, that move in your spirit?
Irina (Alexander Men): Yes.
Natalya: Throughout Russia?
Irina (Alexander Men): Yes, there are students, female students. I had spiritual children whom I communed, confessed, and was their teacher and mentor, and they continue this work.
Natalya: Do you see those who come to your grave, and all the people who think of you, feel you?
Irina (Alexander Men): Yes, there are many people there.
Natalya: Many, yes.
Irina (Alexander Men): I thank everyone and send the Light of my Love to everyone.
1:11:08 — Men's Spirit on the future of Orthodoxy.
Natalya: And what do you see as the future for Orthodoxy? After all, 30 years have already passed since you've been gone. Is there any dynamics — is there any in Orthodoxy? Because I remember that you were concerned about...
Irina (Alexander Men): In the next ten years or so, priests of a new formation will come, who will be more open to new knowledge. Because they will have been raised in a different society, not the Soviet one, where everything foreign was criticized and alienated, including in the political sense. After all, this also left an imprint on religious knowledge. And people will come who have already grown up under a freer system, and they will pursue a more liberal policy in the Church — that is, related to unification — such tendencies will appear.
Natalya: And regarding ritualism and ceremonies, is there any tendency, as you sense?
Irina (Alexander Men): All of this will become computerized (shows that computers will be introduced). Online confessions are possible, prayer services, gatherings of believers via the internet — the Church will increasingly let modern technology in.
Natalya: Listening, of course, I can't believe it: how is it — confessing to a computer?
Irina (Alexander Men): This is one of the most probable lines of the future — it can change, of course, the future is multivariant. But I see this as the most probable tendency.
1:12:51 — Wishes for the Orthodox from Alexander Men.
Natalya: What would you like to wish for all Orthodox?
Irina (Alexander Men): I wish all Orthodox, firstly, to read more, to develop, and to read a wider variety of literature — not to get fixated only on their own faith, because that narrows a person's horizons and prevents them from fully fulfilling the commandment of love for one's neighbor. And also, I wish them to learn, before condemning someone for their sins, to look into their own heart and see whether you yourselves are holy? Always remember the words of Christ: "If any of you is without sin, let him be the first to throw a stone at her."
1:13:43 — Thanks.
Irina: So, dear friends, I thank the Spirit of Father Alexander! Very interesting. And congratulations once again on having risen to the 22nd level! We will wait for you in incarnation — you are an Angel-Consultant, congratulations!
I also thank Natalya for the interesting questions. By the way, I've also long wanted to talk to the Spirit of Alexander Men. A very interesting personality — thank you for this opportunity.
I thank my Higher Self for help in this contact. I also thank you, dear friends, for your attention. I hope you found it interesting. I send you the Light of my Love! Until next time, bye!
Natalya: Goodbye!
August 19, 2025
Participants:
Irina Podzorova — contactee with extraterrestrial civilizations, fine-material civilizations, and the Spiritual world;
Natalya — psychologist-educator, icon painter, specialist in foster parenting;
Alexander Men — discarnate Spirit, Archpriest of the Russian Orthodox Church, preacher, theologian, author of books on the history of religions, the foundations of Christian doctrine, and Orthodox worship.
Сообщения
